{"id":1,"verse_id":"GEN.1.1","translation_id":"net-engnet","book_id":"GEN","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.1","text":"God . This frequently used Hebrew name for God ( אֱלֹהִים ,’ elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%201%3A1/2"}
{"id":2,"verse_id":"GEN.1.2","translation_id":"net-engnet","book_id":"GEN","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.2","text":"Darkness . The Hebrew word simply means “darkness,” but in the Bible it has come to symbolize what opposes God, such as judgment ( Exod 10:21 ), death ( Ps 88:13 ), oppression ( Isa 9:1 ), the wicked ( 1 Sam 2:9 ) and in general, sin. In Isa 45:7 it parallels “evil.” It is a fitting cover for the primeval waste, but it prepares the reader for the fact that God is about to reveal himself through his works.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%201%3A2/4"}
{"id":3,"verse_id":"GEN.1.2","translation_id":"net-engnet","book_id":"GEN","chapter":1,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"9","reference":"1.2","text":"The water . The text deliberately changes now from the term for the watery deep to the general word for water. The arena is now the life-giving water and not the chaotic abyss-like deep. The change may be merely stylistic, but it may also carry some significance. The deep carries with it the sense of the abyss, chaos, darkness – in short, that which is not good for life.","source_note_position":9,"source_url":"https://netbible.org/resource/netNote/Genesis%201%3A2/9"}
{"id":4,"verse_id":"GEN.1.3","translation_id":"net-engnet","book_id":"GEN","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.3","text":"Light . The Hebrew word simply means “light,” but it is used often in scripture to convey the ideas of salvation, joy, knowledge, righteousness, and life. In this context one cannot ignore those connotations, for it is the antithesis of the darkness. The first thing God does is correct the darkness; without the light there is only chaos.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%201%3A3/3"}
{"id":5,"verse_id":"GEN.1.9","translation_id":"net-engnet","book_id":"GEN","chapter":1,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.9","text":"Let the water…be gathered to one place . In the beginning the water covered the whole earth; now the water was to be restricted to an area to form the ocean. The picture is one of the dry land as an island with the sea surrounding it. Again the sovereignty of God is revealed. Whereas the pagans saw the sea as a force to be reckoned with, God controls the boundaries of the sea. And in the judgment at the flood he will blur the boundaries so that chaos returns.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%201%3A9/1"}
{"id":6,"verse_id":"GEN.1.11","translation_id":"net-engnet","book_id":"GEN","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.11","text":"After their kinds . The Hebrew word translated “kind” ( מִין , min ) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%201%3A11/2"}
{"id":7,"verse_id":"GEN.1.14","translation_id":"net-engnet","book_id":"GEN","chapter":1,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.14","text":"Let there be lights . Light itself was created before the light-bearers. The order would not seem strange to the ancient Hebrew mind that did not automatically link daylight with the sun (note that dawn and dusk appear to have light without the sun).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%201%3A14/1"}
{"id":8,"verse_id":"GEN.1.16","translation_id":"net-engnet","book_id":"GEN","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.16","text":"Two great lights . The text goes to great length to discuss the creation of these lights, suggesting that the subject was very important to the ancients. Since these “lights” were considered deities in the ancient world, the section serves as a strong polemic (see G. Hasel, “The Polemical Nature of the Genesis Cosmology,” EvQ 46 [1974]: 81-102). The Book of Genesis is affirming they are created entities, not deities. To underscore this the text does not even give them names. If used here, the usual names for the sun and moon [ Shemesh and Yarih , respectively] might have carried pagan connotations, so they are simply described as greater and lesser lights. Moreover, they serve in the capacity that God gives them, which would not be the normal function the pagans ascribed to them. They merely divide, govern, and give light in God’s creation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%201%3A16/1"}
{"id":9,"verse_id":"GEN.1.18","translation_id":"net-engnet","book_id":"GEN","chapter":1,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.18","text":"In days one to three there is a naming by God; in days five and six there is a blessing by God. But on day four there is neither. It could be a mere stylistic variation. But it could also be a deliberate design to avoid naming “sun” and “moon” or promoting them beyond what they are, things that God made to serve in his creation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%201%3A18/1"}
{"id":10,"verse_id":"GEN.1.22","translation_id":"net-engnet","book_id":"GEN","chapter":1,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.22","text":"The instruction God gives to creation is properly a fuller expression of the statement just made (“God blessed them”), that he enriched them with the ability to reproduce. It is not saying that these were rational creatures who heard and obeyed the word; rather, it stresses that fruitfulness in the animal world is a result of the divine decree and not of some pagan cultic ritual for fruitfulness. The repeated emphasis of “be fruitful – multiply – fill” adds to this abundance God has given to life. The meaning is underscored by the similar sounds: בָּרָךְ ( barakh ) with בָּרָא ( bara ’), and פָּרָה ( parah ) with רָבָה ( ravah ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%201%3A22/2"}
{"id":11,"verse_id":"GEN.1.26","translation_id":"net-engnet","book_id":"GEN","chapter":1,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.26","text":"The plural form of the verb has been the subject of much discussion through the years, and not surprisingly several suggestions have been put forward. Many Christian theologians interpret it as an early hint of plurality within the Godhead, but this view imposes later trinitarian concepts on the ancient text. Some have suggested the plural verb indicates majesty, but the plural of majesty is not used with verbs. C. Westermann ( Genesis , 1:145) argues for a plural of “deliberation” here, but his proposed examples of this use ( 2 Sam 24:14 ; Isa 6:8 ) do not actually support his theory. In 2 Sam 24:14 David uses the plural as representative of all Israel, and in Isa 6:8 the Lord speaks on behalf of his heavenly court. In its ancient Israelite context the plural is most naturally understood as referring to God and his heavenly court (see 1 Kgs 22:19-22 ; Job 1:6-12; 2:1-6 ; Isa 6:1-8 ). (The most well-known members of this court are God’s messengers, or angels. In Gen 3:5 the serpent may refer to this group as “gods/divine beings.” See the note on the word “evil” in 3:5 .) If this is the case, God invites the heavenly court to participate in the creation of humankind (perhaps in the role of offering praise, see Job 38:7 ), but he himself is the one who does the actual creative work (v. 27 ). Of course, this view does assume that the members of the heavenly court possess the divine “image” in some way. Since the image is closely associated with rulership, perhaps they share the divine image in that they, together with God and under his royal authority, are the executive authority over the world.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%201%3A26/1"}
{"id":12,"verse_id":"GEN.1.27","translation_id":"net-engnet","book_id":"GEN","chapter":1,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.27","text":"The distinction of “humankind” as “male” and “female” is another point of separation in God’s creation. There is no possibility that the verse is teaching that humans were first androgynous (having both male and female physical characteristics) and afterward were separated. The mention of male and female prepares for the blessing to follow.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%201%3A27/3"}
{"id":13,"verse_id":"GEN.1.28","translation_id":"net-engnet","book_id":"GEN","chapter":1,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.28","text":"The several imperatives addressed to both males and females together (plural imperative forms) actually form two commands: reproduce and rule. God’s word is not merely a form of blessing, but is now addressed to them personally; this is a distinct emphasis with the creation of human beings. But with the blessing comes the ability to be fruitful and to rule. In procreation they will share in the divine work of creating human life and passing on the divine image (see 5:1-3 ); in ruling they will serve as God’s vice-regents on earth. They together, the human race collectively, have the responsibility of seeing to the welfare of that which is put under them and the privilege of using it for their benefit.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%201%3A28/4"}
{"id":14,"verse_id":"GEN.1.29","translation_id":"net-engnet","book_id":"GEN","chapter":1,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.29","text":"G. J. Wenham ( Genesis [WBC], 1:34) points out that there is nothing in the passage that prohibits the man and the woman from eating meat. He suggests that eating meat came after the fall. Gen 9:3 may then ratify the postfall practice of eating meat rather than inaugurate the practice, as is often understood.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%201%3A29/2"}
{"id":15,"verse_id":"GEN.2.4","translation_id":"net-engnet","book_id":"GEN","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.4","text":"Advocates of the so-called documentary hypothesis of pentateuchal authorship argue that the introduction of the name Yahweh ( Lord ) here indicates that a new source (designated J), a parallel account of creation, begins here. In this scheme Gen 1:1-2:3 is understood as the priestly source (designated P) of creation. Critics of this approach often respond that the names, rather than indicating separate sources, were chosen to reflect the subject matter (see U. Cassuto, The Documentary Hypothesis ). Gen 1:1 –2:3 is the grand prologue of the book, showing the sovereign God creating by decree. The narrative beginning in 2:4 is the account of what this God invested in his creation. Since it deals with the close, personal involvement of the covenant God, the narrative uses the covenantal name Yahweh ( Lord ) in combination with the name God. For a recent discussion of the documentary hypothesis from a theologically conservative perspective, see D. A. Garrett, Rethinking Genesis . For an attempt by source critics to demonstrate the legitimacy of the source critical method on the basis of ancient Near Eastern parallels, see J. H. Tigay, ed., Empirical Models for Biblical Criticism . For reaction to the source critical method by literary critics, see I. M. Kikawada and A. Quinn, Before Abraham Was ; R. Alter, The Art of Biblical Narrative , 131-54; and Adele Berlin, Poetics and Interpretation of Biblical Narrative , 111-34.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%202%3A4/3"}
{"id":16,"verse_id":"GEN.2.8","translation_id":"net-engnet","book_id":"GEN","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.8","text":"The name Eden ( עֵדֶן , ’ eden ) means “pleasure” in Hebrew.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%202%3A8/3"}
{"id":17,"verse_id":"GEN.2.10","translation_id":"net-engnet","book_id":"GEN","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.10","text":"Eden is portrayed here as a source of life-giving rivers (that is, perennial streams). This is no surprise because its orchard is where the tree of life is located. Eden is a source of life, but tragically its orchard is no longer accessible to humankind. The river flowing out of Eden is a tantalizing reminder of this. God continues to provide life-giving water to sustain physical existence on the earth, but immortality has been lost.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%202%3A10/3"}
{"id":18,"verse_id":"GEN.2.13","translation_id":"net-engnet","book_id":"GEN","chapter":2,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.13","text":"Cush . In the Bible the Hebrew word כּוּשׁ ( kush , “Kush”) often refers to Ethiopia (so KJV, CEV), but here it must refer to a region in Mesopotamia, the area of the later Cassite dynasty of Babylon. See Gen 10:8 as well as E. A. Speiser, Genesis (AB), 20.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%202%3A13/2"}
{"id":19,"verse_id":"GEN.2.16","translation_id":"net-engnet","book_id":"GEN","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.16","text":"This is the first time in the Bible that the verb tsavah ( צָוָה , “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%202%3A16/1"}
{"id":20,"verse_id":"GEN.2.23","translation_id":"net-engnet","book_id":"GEN","chapter":2,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.23","text":"This poetic section expresses the correspondence between the man and the woman. She is bone of his bones, flesh of his flesh. Note the wordplay (paronomasia) between “woman” ( אִשָּׁה , ’ ishah ) and “man” ( אִישׁ , ’ ish ). On the surface it appears that the word for woman is the feminine form of the word for man. But the two words are not etymologically related. The sound and the sense give that impression, however, and make for a more effective wordplay.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%202%3A23/4"}
{"id":21,"verse_id":"GEN.3.1","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.1","text":"Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9 ), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14 ). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text ( Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A1/2"}
{"id":22,"verse_id":"GEN.3.1","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"3.1","text":"God . The serpent does not use the expression “Yahweh God” [ Lord God] because there is no covenant relationship involved between God and the serpent. He only speaks of “God.” In the process the serpent draws the woman into his manner of speech so that she too only speaks of “God.”","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A1/6"}
{"id":23,"verse_id":"GEN.3.3","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.3","text":"And you must not touch it . The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration ( Genesis [OTL], 86).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A3/1"}
{"id":24,"verse_id":"GEN.3.5","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.5","text":"You will be like divine beings who know good and evil . The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A5/3"}
{"id":25,"verse_id":"GEN.3.6","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"3.6","text":"This pericope ( 3:1-7 ) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage ( 3:1 ), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A6/6"}
{"id":26,"verse_id":"GEN.3.9","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.9","text":"Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A9/2"}
{"id":27,"verse_id":"GEN.3.11","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.11","text":"Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the Lord God’s real concern.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A11/2"}
{"id":28,"verse_id":"GEN.3.11","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.11","text":"The Hebrew word order (“Did you from the tree – which I commanded you not to eat from it – eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A11/3"}
{"id":29,"verse_id":"GEN.3.13","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.13","text":"The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A13/2"}
{"id":30,"verse_id":"GEN.3.14","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.14","text":"Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A14/1"}
{"id":31,"verse_id":"GEN.3.14","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.14","text":"Dust you will eat . Being restricted to crawling on the ground would necessarily involve “eating dust,” although that is not the diet of the serpent. The idea of being brought low, of “eating dust” as it were, is a symbol of humiliation.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A14/4"}
{"id":32,"verse_id":"GEN.3.15","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.15","text":"The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A15/2"}
{"id":33,"verse_id":"GEN.3.15","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.15","text":"You will attack her offspring’s heel . Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15 b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14 , where the Lord says to Jacob, “Your offspring will be like the dust of the earth, and you [second masculine singular] will spread out in all directions.” Jacob will “spread out” in all directions through his offspring, but the text states the matter as if this will happen to him personally.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A15/5"}
{"id":34,"verse_id":"GEN.3.17","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.17","text":"For the ground to be cursed means that it will no longer yield its bounty as the blessing from God had promised. The whole creation, Paul writes in Rom 8:22 , is still groaning under this curse, waiting for the day of redemption.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A17/3"}
{"id":35,"verse_id":"GEN.3.19","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.19","text":"Until you return to the ground . The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust ( 2:7 ), and will return to dust. So much for his pride.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A19/2"}
{"id":36,"verse_id":"GEN.3.19","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.19","text":"In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15 ). Jesus experienced it all, to have victory over it through the resurrection.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A19/3"}
{"id":37,"verse_id":"GEN.3.20","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.20","text":"The name Eve means “Living one” or “Life-giver” in Hebrew.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A20/2"}
{"id":38,"verse_id":"GEN.3.21","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.21","text":"The Lord God made garments from skin . The text gives no indication of how this was done, or how they came by the skins. Earlier in the narrative (v. 7 ) the attempt of the man and the woman to cover their nakedness with leaves expressed their sense of alienation from each other and from God. By giving them more substantial coverings, God indicates this alienation is greater than they realize. This divine action is also ominous; God is preparing them for the more hostile environment in which they will soon be living (v. 23 ). At the same time, there is a positive side to the story in that God makes provision for the man’s and woman’s condition.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A21/1"}
{"id":39,"verse_id":"GEN.3.22","translation_id":"net-engnet","book_id":"GEN","chapter":3,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.22","text":"The man has become like one of us . See the notes on Gen 1:26 and 3:5 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%203%3A22/2"}
{"id":40,"verse_id":"GEN.4.2","translation_id":"net-engnet","book_id":"GEN","chapter":4,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.2","text":"The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל ( hevel ), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%204%3A2/2"}
{"id":41,"verse_id":"GEN.4.5","translation_id":"net-engnet","book_id":"GEN","chapter":4,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.5","text":"The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%204%3A5/1"}
{"id":42,"verse_id":"GEN.4.8","translation_id":"net-engnet","book_id":"GEN","chapter":4,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.8","text":"The word “brother” appears six times in vv. 8-11 , stressing the shocking nature of Cain’s fratricide (see 1 John 3:12 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%204%3A8/3"}
{"id":43,"verse_id":"GEN.4.9","translation_id":"net-engnet","book_id":"GEN","chapter":4,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.9","text":"Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13 ), asking for an explanation of what has happened.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%204%3A9/1"}
{"id":44,"verse_id":"GEN.4.10","translation_id":"net-engnet","book_id":"GEN","chapter":4,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.10","text":"What have you done? Again the Lord ’s question is rhetorical (see Gen 3:13 ), condemning Cain for his sin.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%204%3A10/1"}
{"id":45,"verse_id":"GEN.4.14","translation_id":"net-engnet","book_id":"GEN","chapter":4,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.14","text":"I must hide from your presence . The motif of hiding from the Lord as a result of sin also appears in Gen 3:8-10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%204%3A14/2"}
{"id":46,"verse_id":"GEN.4.15","translation_id":"net-engnet","book_id":"GEN","chapter":4,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.15","text":"The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12 ; Prov 6:31 ; Isa 30:26 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%204%3A15/2"}
{"id":47,"verse_id":"GEN.4.15","translation_id":"net-engnet","book_id":"GEN","chapter":4,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.15","text":"God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%204%3A15/4"}
{"id":48,"verse_id":"GEN.4.16","translation_id":"net-engnet","book_id":"GEN","chapter":4,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.16","text":"The name Nod means “wandering” in Hebrew (see vv. 12, 14 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%204%3A16/1"}
{"id":49,"verse_id":"GEN.4.24","translation_id":"net-engnet","book_id":"GEN","chapter":4,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.24","text":"Seventy-seven times . Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15 ), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%204%3A24/1"}
{"id":50,"verse_id":"GEN.4.25","translation_id":"net-engnet","book_id":"GEN","chapter":4,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.25","text":"The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת ( shet ) and the verb שָׁת ( shat , “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%204%3A25/2"}
{"id":51,"verse_id":"GEN.5.5","translation_id":"net-engnet","book_id":"GEN","chapter":5,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.5","text":"The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “ Genesis 5 and 11 ,” Origins 7 (1980): 23-37.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%205%3A5/2"}
{"id":52,"verse_id":"GEN.5.22","translation_id":"net-engnet","book_id":"GEN","chapter":5,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.22","text":"With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ , halakh , “to walk” collocated with the preposition אֶת , ’ et , “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14 , says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%205%3A22/1"}
{"id":53,"verse_id":"GEN.5.24","translation_id":"net-engnet","book_id":"GEN","chapter":5,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.24","text":"The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10 ). The text implies that God overruled death for this man who walked with him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%205%3A24/2"}
{"id":54,"verse_id":"GEN.5.29","translation_id":"net-engnet","book_id":"GEN","chapter":5,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.29","text":"The name Noah appears to be related to the Hebrew word נוּחַ ( nuakh , “to rest”). There are several wordplays on the name “Noah” in the story of the flood.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%205%3A29/1"}
{"id":55,"verse_id":"GEN.6.2","translation_id":"net-engnet","book_id":"GEN","chapter":6,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.2","text":"The Hebrew phrase translated “sons of God” ( בְנֵי־הָאֱלֹהִים , bÿne-ha ’ elohim ) occurs only here ( Gen 6:2, 4 ) and in Job 1:6; 2:1; 38:7 . There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in , while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19 ), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%206%3A2/1"}
{"id":56,"verse_id":"GEN.6.5","translation_id":"net-engnet","book_id":"GEN","chapter":6,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.5","text":"The Hebrew verb translated “saw” ( רָאָה , ra ’ ah ), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in , when he observed that everything was good.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%206%3A5/1"}
{"id":57,"verse_id":"GEN.6.5","translation_id":"net-engnet","book_id":"GEN","chapter":6,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"6.5","text":"Every inclination of the thoughts of their minds was only evil . There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Genesis%206%3A5/5"}
{"id":58,"verse_id":"GEN.6.9","translation_id":"net-engnet","book_id":"GEN","chapter":6,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.9","text":"There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels ; M. Kessler, “Rhetorical Criticism of ,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was ; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%206%3A9/1"}
{"id":59,"verse_id":"GEN.6.13","translation_id":"net-engnet","book_id":"GEN","chapter":6,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.13","text":"On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%206%3A13/1"}
{"id":60,"verse_id":"GEN.6.14","translation_id":"net-engnet","book_id":"GEN","chapter":6,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.14","text":"The Hebrew verb is an imperative. A motif of this section is that Noah did as the Lord commanded him – he was obedient. That obedience had to come from faith in the word of the Lord . So the theme of obedience to God’s word is prominent in this prologue to the law.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%206%3A14/1"}
{"id":61,"verse_id":"GEN.7.2","translation_id":"net-engnet","book_id":"GEN","chapter":7,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.2","text":"For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%207%3A2/2"}
{"id":62,"verse_id":"GEN.7.11","translation_id":"net-engnet","book_id":"GEN","chapter":7,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.11","text":"On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%207%3A11/2"}
{"id":63,"verse_id":"GEN.7.24","translation_id":"net-engnet","book_id":"GEN","chapter":7,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.24","text":"The Hebrew verb translated “prevailed over” suggests that the waters were stronger than the earth. The earth and everything in it were no match for the return of the chaotic deep.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%207%3A24/1"}
{"id":64,"verse_id":"GEN.8.20","translation_id":"net-engnet","book_id":"GEN","chapter":8,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.20","text":"Offered burnt offerings on the altar . F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice . The whole burnt offering, according to , represented the worshiper’s complete surrender and dedication to the Lord . After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%208%3A20/1"}
{"id":65,"verse_id":"GEN.9.6","translation_id":"net-engnet","book_id":"GEN","chapter":9,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.6","text":"See the notes on the words “humankind” and “likeness” in Gen 1:26 , as well as J. Barr, “The Image of God in the Book of Genesis – A Study of Terminology,” BJRL 51 (1968/69): 11-26.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%209%3A6/3"}
{"id":66,"verse_id":"GEN.9.7","translation_id":"net-engnet","book_id":"GEN","chapter":9,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.7","text":"The disjunctive clause (conjunction + pronominal subject + verb) here indicates a strong contrast to what has preceded. Against the backdrop of the warnings about taking life, God now instructs the people to produce life, using terms reminiscent of the mandate given to Adam ( Gen 1:28 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%209%3A7/1"}
{"id":67,"verse_id":"GEN.9.12","translation_id":"net-engnet","book_id":"GEN","chapter":9,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.12","text":"On the making of covenants in Genesis, see W. F. Albright, “The Hebrew Expression for ‘Making a Covenant’ in Pre-Israelite Documents,” BASOR 121 (1951): 21-22.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%209%3A12/2"}
{"id":68,"verse_id":"GEN.9.13","translation_id":"net-engnet","book_id":"GEN","chapter":9,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.13","text":"The Hebrew word קֶשֶׁת ( qeshet ) normally refers to a warrior’s bow. Some understand this to mean that God the warrior hangs up his battle bow at the end of the flood, indicating he is now at peace with humankind, but others question the legitimacy of this proposal. See C. Westermann, Genesis , 1:473, and G. J. Wenham, Genesis (WBC), 1:196.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%209%3A13/2"}
{"id":69,"verse_id":"GEN.9.18","translation_id":"net-engnet","book_id":"GEN","chapter":9,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.18","text":"The concluding disjunctive clause is parenthetical. It anticipates the following story, which explains that the Canaanites, Ham’s descendants through Canaan, were cursed because they shared the same moral abandonment that their ancestor displayed. See A. van Selms, “The Canaanites in the Book of Genesis,” OTS 12 (1958): 182-213.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%209%3A18/1"}
{"id":70,"verse_id":"GEN.9.20","translation_id":"net-engnet","book_id":"GEN","chapter":9,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.20","text":"The epithet a man of the soil indicates that Noah was a farmer.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%209%3A20/1"}
{"id":71,"verse_id":"GEN.9.22","translation_id":"net-engnet","book_id":"GEN","chapter":9,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.22","text":"For the second time (see v. 18 ) the text informs the reader of the relationship between Ham and Canaan. will explain that Canaan was the ancestor of the Canaanite tribes living in the promised land.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%209%3A22/1"}
{"id":72,"verse_id":"GEN.9.25","translation_id":"net-engnet","book_id":"GEN","chapter":9,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.25","text":"For more on the curse, see H. C. Brichto, The Problem of “ Curse ” in the Hebrew Bible (JBLMS), and J. Scharbert, TDOT 1:405-18.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%209%3A25/1"}
{"id":73,"verse_id":"GEN.9.25","translation_id":"net-engnet","book_id":"GEN","chapter":9,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.25","text":"Cursed be Canaan . The curse is pronounced on Canaan, not Ham. Noah sees a problem in Ham’s character, and on the basis of that he delivers a prophecy about the future descendants who will live in slavery to such things and then be controlled by others. (For more on the idea of slavery in general, see E. M. Yamauchi, “Slaves of God,” BETS 9 [1966]: 31-49). In a similar way Jacob pronounced oracles about his sons based on their revealed character (see ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%209%3A25/2"}
{"id":74,"verse_id":"GEN.10.1","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.1","text":"Sons were born to them . A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A1/2"}
{"id":75,"verse_id":"GEN.10.2","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.2","text":"The Greek form of the name Japheth, Iapetos , is used in Greek tradition for the ancestor of the Greeks.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A2/1"}
{"id":76,"verse_id":"GEN.10.2","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.2","text":"Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A2/2"}
{"id":77,"verse_id":"GEN.10.2","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.2","text":"For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A2/3"}
{"id":78,"verse_id":"GEN.10.2","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":2,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.2","text":"Madai was the ancestor of the Medes, who lived east of Assyria.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A2/4"}
{"id":79,"verse_id":"GEN.10.2","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":2,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.2","text":"Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A2/5"}
{"id":80,"verse_id":"GEN.10.2","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":2,"note_index":6,"note_type":"study_note","label":"NET study note","caller":"6","reference":"10.2","text":"Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A2/6"}
{"id":81,"verse_id":"GEN.10.2","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":2,"note_index":7,"note_type":"study_note","label":"NET study note","caller":"7","reference":"10.2","text":"Meshech was the ancestor of the people known in Assyrian records as the Musku . For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A2/7"}
{"id":82,"verse_id":"GEN.10.2","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":2,"note_index":8,"note_type":"study_note","label":"NET study note","caller":"8","reference":"10.2","text":"Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A2/8"}
{"id":83,"verse_id":"GEN.10.3","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.3","text":"The descendants of Gomer were all northern tribes of the Upper Euphrates.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A3/1"}
{"id":84,"verse_id":"GEN.10.3","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.3","text":"Askenaz was the ancestor of a northern branch of Indo-Germanic tribes, possibly Scythians. For discussion see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 63.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A3/2"}
{"id":85,"verse_id":"GEN.10.3","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":3,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.3","text":"The descendants of Riphath lived in a district north of the road from Haran to Carchemish.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A3/3"}
{"id":86,"verse_id":"GEN.10.3","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":3,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.3","text":"Togarmah is also mentioned in Ezek 38:6 , where it refers to Til-garimmu, the capital of Kammanu, which bordered Tabal in eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 26, n. 28.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A3/4"}
{"id":87,"verse_id":"GEN.10.4","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.4","text":"The descendants of Elishah populated Cyprus.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A4/1"}
{"id":88,"verse_id":"GEN.10.4","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.4","text":"The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3 ) with Sardinia or Spain.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A4/2"}
{"id":89,"verse_id":"GEN.10.4","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":4,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.4","text":"The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A4/3"}
{"id":90,"verse_id":"GEN.10.6","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.6","text":"The descendants of Cush settled in Nubia (Ethiopia).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A6/1"}
{"id":91,"verse_id":"GEN.10.6","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.6","text":"The descendants of Mizraim settled in Upper and Lower Egypt.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A6/2"}
{"id":92,"verse_id":"GEN.10.6","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":6,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.6","text":"The descendants of Put settled in Libya.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A6/3"}
{"id":93,"verse_id":"GEN.10.6","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":6,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.6","text":"The descendants of Canaan lived in the region of Phoenicia (Palestine).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A6/4"}
{"id":94,"verse_id":"GEN.10.7","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.7","text":"The descendants of Seba settled in Upper Egypt along the Nile.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A7/1"}
{"id":95,"verse_id":"GEN.10.7","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.7","text":"The Hebrew name Havilah apparently means “stretch of sand” (see HALOT 297 s.v. חֲוִילָה ). Havilah’s descendants settled in eastern Arabia.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A7/2"}
{"id":96,"verse_id":"GEN.10.7","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":7,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.7","text":"The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A7/3"}
{"id":97,"verse_id":"GEN.10.7","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":7,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.7","text":"The descendants of Raamah settled in southwest Arabia.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A7/4"}
{"id":98,"verse_id":"GEN.10.7","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":7,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.7","text":"The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A7/5"}
{"id":99,"verse_id":"GEN.10.7","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":7,"note_index":6,"note_type":"study_note","label":"NET study note","caller":"6","reference":"10.7","text":"Sheba became the name of a kingdom in southwest Arabia.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A7/6"}
{"id":100,"verse_id":"GEN.10.7","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":7,"note_index":7,"note_type":"study_note","label":"NET study note","caller":"7","reference":"10.7","text":"The name Dedan is associated with à Ula in northern Arabia.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A7/7"}
{"id":101,"verse_id":"GEN.10.10","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.10","text":"Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A10/3"}
{"id":102,"verse_id":"GEN.10.10","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.10","text":"Akkad , or ancient Agade, was associated with Sargon and located north of Babylon.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A10/4"}
{"id":103,"verse_id":"GEN.10.10","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":10,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"10.10","text":"Shinar is another name for Babylonia.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A10/6"}
{"id":104,"verse_id":"GEN.10.11","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.11","text":"Nineveh was an ancient Assyrian city situated on the Tigris River.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A11/3"}
{"id":105,"verse_id":"GEN.10.11","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.11","text":"The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A11/4"}
{"id":106,"verse_id":"GEN.10.11","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":11,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.11","text":"Calah (modern Nimrud) was located twenty miles north of Nineveh.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A11/5"}
{"id":107,"verse_id":"GEN.10.13","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.13","text":"Mizraim is the Hebrew name for Egypt (cf. NRSV).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A13/1"}
{"id":108,"verse_id":"GEN.10.13","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.13","text":"The Ludites were African tribes west of the Nile Delta.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A13/3"}
{"id":109,"verse_id":"GEN.10.13","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":13,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.13","text":"The Anamites lived in North Africa, west of Egypt, near Cyrene.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A13/4"}
{"id":110,"verse_id":"GEN.10.13","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":13,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.13","text":"The Lehabites are identified with the Libyans.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A13/5"}
{"id":111,"verse_id":"GEN.10.13","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":13,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"6","reference":"10.13","text":"The Naphtuhites lived in Lower Egypt (the Nile Delta region).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A13/6"}
{"id":112,"verse_id":"GEN.10.14","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.14","text":"The Pathrusites are known in Egyptian as P-to-reshi ; they resided in Upper Egypt.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A14/1"}
{"id":113,"verse_id":"GEN.10.14","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.14","text":"The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A14/2"}
{"id":114,"verse_id":"GEN.10.14","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":14,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.14","text":"The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A14/4"}
{"id":115,"verse_id":"GEN.10.15","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.15","text":"Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A15/2"}
{"id":116,"verse_id":"GEN.10.16","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.16","text":"The Jebusites were the Canaanite inhabitants of ancient Jerusalem.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A16/1"}
{"id":117,"verse_id":"GEN.10.16","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.16","text":"Here Amorites refers to smaller groups of Canaanite inhabitants of the mountainous regions of Palestine, rather than the large waves of Amurru, or western Semites, who migrated to the region.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A16/2"}
{"id":118,"verse_id":"GEN.10.16","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":16,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.16","text":"The Girgashites are an otherwise unknown Canaanite tribe, though the name is possibly mentioned in Ugaritic texts (see G. J. Wenham, Genesis [WBC], 1:226).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A16/3"}
{"id":119,"verse_id":"GEN.10.17","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.17","text":"The Hivites were Canaanite tribes of a Hurrian origin.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A17/1"}
{"id":120,"verse_id":"GEN.10.17","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.17","text":"The Arkites lived in Arka, a city in Lebanon, north of Sidon.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A17/2"}
{"id":121,"verse_id":"GEN.10.17","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":17,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.17","text":"The Sinites lived in Sin, another town in Lebanon.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A17/3"}
{"id":122,"verse_id":"GEN.10.18","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.18","text":"The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A18/1"}
{"id":123,"verse_id":"GEN.10.18","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.18","text":"The Zemarites lived in the town Sumur, north of Arka.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A18/2"}
{"id":124,"verse_id":"GEN.10.18","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":18,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.18","text":"The Hamathites lived in Hamath on the Orontes River.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A18/3"}
{"id":125,"verse_id":"GEN.10.22","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.22","text":"The Hebrew name Elam ( עֵילָם , ’ elam ) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A22/1"}
{"id":126,"verse_id":"GEN.10.22","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.22","text":"Asshur is the name for the Assyrians. Asshur was the region in which Nimrod expanded his power (see v. 11 , where the name is also mentioned). When names appear in both sections of a genealogical list, it probably means that there were both Hamites and Shemites living in that region in antiquity, especially if the name is a place name.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A22/2"}
{"id":127,"verse_id":"GEN.10.22","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":22,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.22","text":"The descendants of Arphaxad may have lived northeast of Nineveh.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A22/3"}
{"id":128,"verse_id":"GEN.10.22","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":22,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.22","text":"Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A22/4"}
{"id":129,"verse_id":"GEN.10.22","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":22,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.22","text":"Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A22/5"}
{"id":130,"verse_id":"GEN.10.24","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.24","text":"traces the line of Shem through Eber ( עֵבֶר , ’ ever ) to Abraham the “Hebrew” ( עִבְרִי , ’ ivri ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A24/3"}
{"id":131,"verse_id":"GEN.10.26","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.26","text":"The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A26/2"}
{"id":132,"verse_id":"GEN.10.26","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":26,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.26","text":"The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A26/3"}
{"id":133,"verse_id":"GEN.10.26","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":26,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.26","text":"The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A26/4"}
{"id":134,"verse_id":"GEN.10.26","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":26,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.26","text":"The name Jerah means “moon.”","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A26/5"}
{"id":135,"verse_id":"GEN.10.27","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.27","text":"Uzal was the name of the old capital of Yemen.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A27/1"}
{"id":136,"verse_id":"GEN.10.27","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.27","text":"The name Diklah means “date-palm.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A27/2"}
{"id":137,"verse_id":"GEN.10.28","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.28","text":"Obal was a name used for several localities in Yemen.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A28/1"}
{"id":138,"verse_id":"GEN.10.28","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.28","text":"The name Abimael is a genuine Sabean form which means “my father, truly, he is God.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A28/2"}
{"id":139,"verse_id":"GEN.10.28","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":28,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.28","text":"The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A28/3"}
{"id":140,"verse_id":"GEN.10.29","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.29","text":"Ophir became the name of a territory in South Arabia. Many of the references to Ophir are connected with gold (e.g., 1 Kgs 9:28, 10:11, 22:48 ; 1 Chr 29:4 ; 2 Chr 8:18, 9:10 ; Job 22:24, 28:16 ; Ps 45:9 ; Isa 13:12 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A29/1"}
{"id":141,"verse_id":"GEN.10.29","translation_id":"net-engnet","book_id":"GEN","chapter":10,"verse":29,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.29","text":"Havilah is listed with Ham in v. 7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2010%3A29/2"}
{"id":142,"verse_id":"GEN.11.1","translation_id":"net-engnet","book_id":"GEN","chapter":11,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.1","text":"The whole earth . Here “earth” is a metonymy of subject, referring to the people who lived in the earth. begins with everyone speaking a common language, but chap. has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9 ,” BSac 138 (1981): 119-38.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2011%3A1/1"}
{"id":143,"verse_id":"GEN.11.4","translation_id":"net-engnet","book_id":"GEN","chapter":11,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.4","text":"The Hebrew verb פָּוָץ ( pavats , translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2011%3A4/4"}
{"id":144,"verse_id":"GEN.11.9","translation_id":"net-engnet","book_id":"GEN","chapter":11,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.9","text":"Babel . Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” ( בָּבֶל , bavel ) and the verb translated “confused” ( בָּלַל , balal ) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2011%3A9/2"}
{"id":145,"verse_id":"GEN.11.28","translation_id":"net-engnet","book_id":"GEN","chapter":11,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.28","text":"The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2011%3A28/1"}
{"id":146,"verse_id":"GEN.11.29","translation_id":"net-engnet","book_id":"GEN","chapter":11,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.29","text":"The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2011%3A29/1"}
{"id":147,"verse_id":"GEN.11.29","translation_id":"net-engnet","book_id":"GEN","chapter":11,"verse":29,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.29","text":"The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2011%3A29/2"}
{"id":148,"verse_id":"GEN.12.1","translation_id":"net-engnet","book_id":"GEN","chapter":12,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.1","text":"The Lord called Abram while he was in Ur (see Gen 15:7 ; Acts 7:2 ); but the sequence here makes it look like it was after the family left to migrate to Canaan ( 11:31-32 ). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2012%3A1/1"}
{"id":149,"verse_id":"GEN.12.1","translation_id":"net-engnet","book_id":"GEN","chapter":12,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.1","text":"To the land that I will show you . The call of Abram illustrates the leading of the Lord . The command is to leave. The Lord ’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2012%3A1/4"}
{"id":150,"verse_id":"GEN.12.2","translation_id":"net-engnet","book_id":"GEN","chapter":12,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.2","text":"I will bless you . The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2012%3A2/2"}
{"id":151,"verse_id":"GEN.12.4","translation_id":"net-engnet","book_id":"GEN","chapter":12,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.4","text":"So Abram left . This is the report of Abram’s obedience to God’s command (see v. 1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2012%3A4/1"}
{"id":152,"verse_id":"GEN.12.6","translation_id":"net-engnet","book_id":"GEN","chapter":12,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.6","text":"The Hebrew word Moreh ( מוֹרֶה , moreh ) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2012%3A6/2"}
{"id":153,"verse_id":"GEN.12.10","translation_id":"net-engnet","book_id":"GEN","chapter":12,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.10","text":"Abram went down to Egypt . The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2012%3A10/1"}
{"id":154,"verse_id":"GEN.12.13","translation_id":"net-engnet","book_id":"GEN","chapter":12,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.13","text":"Tell them you are my sister . Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister – but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies , 62-81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” GOT 22 (1967-1970): 14-25.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2012%3A13/2"}
{"id":155,"verse_id":"GEN.12.16","translation_id":"net-engnet","book_id":"GEN","chapter":12,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.16","text":"He did treat Abram well . The construction of the parenthetical disjunctive clause, beginning with the conjunction on the prepositional phrase, draws attention to the irony of the story. Abram wanted Sarai to lie “so that it would go well” with him. Though he lost Sarai to Pharaoh, it did go well for him – he received a lavish bride price. See also G. W. Coats, “Despoiling the Egyptians,” VT 18 (1968): 450-57.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2012%3A16/1"}
{"id":156,"verse_id":"GEN.13.7","translation_id":"net-engnet","book_id":"GEN","chapter":13,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.7","text":"Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2013%3A7/2"}
{"id":157,"verse_id":"GEN.13.10","translation_id":"net-engnet","book_id":"GEN","chapter":13,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.10","text":"Obliterated . The use of the term “destroy” ( שַׁחֵת , shakhet ) is reminiscent of the Noahic flood ( Gen 6:13 ). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis , 2:178).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2013%3A10/4"}
{"id":158,"verse_id":"GEN.13.10","translation_id":"net-engnet","book_id":"GEN","chapter":13,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"13.10","text":"The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Genesis%2013%3A10/6"}
{"id":159,"verse_id":"GEN.14.1","translation_id":"net-engnet","book_id":"GEN","chapter":14,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.1","text":"Shinar (also in v. 9 ) is the region of Babylonia.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2014%3A1/2"}
{"id":160,"verse_id":"GEN.14.2","translation_id":"net-engnet","book_id":"GEN","chapter":14,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.2","text":"On the geographical background of vv. 1-2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader , 1:41-75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” BA 41 (1978): 143-64.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2014%3A2/2"}
{"id":161,"verse_id":"GEN.14.3","translation_id":"net-engnet","book_id":"GEN","chapter":14,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.3","text":"The Salt Sea is the older name for the Dead Sea.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2014%3A3/3"}
{"id":162,"verse_id":"GEN.14.4","translation_id":"net-engnet","book_id":"GEN","chapter":14,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.4","text":"The story serves as a foreshadowing of the plight of the kingdom of Israel later. Eastern powers came and forced the western kingdoms into submission. Each year, then, they would send tribute east – to keep them away. Here, in the thirteenth year, they refused to send the tribute (just as later Hezekiah rebelled against Assyria). And so in the fourteenth year the eastern powers came to put them down again. This account from Abram’s life taught future generations that God can give victory over such threats – that people did not have to live in servitude to tyrants from the east.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2014%3A4/3"}
{"id":163,"verse_id":"GEN.14.6","translation_id":"net-engnet","book_id":"GEN","chapter":14,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.6","text":"The line of attack ran down the eastern side of the Jordan Valley into the desert, and then turned and came up the valley to the cities of the plain.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2014%3A6/1"}
{"id":164,"verse_id":"GEN.14.10","translation_id":"net-engnet","book_id":"GEN","chapter":14,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.10","text":"The reference to the kings of Sodom and Gomorrah must mean the kings along with their armies. Most of them were defeated in the valley, but some of them escaped to the hills.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2014%3A10/4"}
{"id":165,"verse_id":"GEN.14.13","translation_id":"net-engnet","book_id":"GEN","chapter":14,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.13","text":"E. A. Speiser ( Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew . That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2014%3A13/2"}
{"id":166,"verse_id":"GEN.14.14","translation_id":"net-engnet","book_id":"GEN","chapter":14,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.14","text":"The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29 ). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2014%3A14/4"}
{"id":167,"verse_id":"GEN.14.17","translation_id":"net-engnet","book_id":"GEN","chapter":14,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.17","text":"The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2014%3A17/3"}
{"id":168,"verse_id":"GEN.14.18","translation_id":"net-engnet","book_id":"GEN","chapter":14,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.18","text":"Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah’s son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In the Lord declares that the Davidic king is a royal priest after the pattern of Melchizedek.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2014%3A18/1"}
{"id":169,"verse_id":"GEN.14.20","translation_id":"net-engnet","book_id":"GEN","chapter":14,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.20","text":"Who delivered . The Hebrew verb מִגֵּן ( miggen , “delivered”) foreshadows the statement by God to Abram in Gen 15:1 , “I am your shield” ( מָגֵן , magen ). Melchizedek provided a theological interpretation of Abram’s military victory.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2014%3A20/2"}
{"id":170,"verse_id":"GEN.15.1","translation_id":"net-engnet","book_id":"GEN","chapter":15,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.1","text":"The noun “shield” recalls the words of Melchizedek in 14:20 . If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2015%3A1/1"}
{"id":171,"verse_id":"GEN.15.2","translation_id":"net-engnet","book_id":"GEN","chapter":15,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"15.2","text":"The sentence in the Hebrew text employs a very effective wordplay on the name Damascus : “The son of the acquisition ( בֶּן־מֶשֶׁק , ben-mesheq ) of my house is Eliezer of Damascus ( דַּמֶּשֶׁק , dammesheq ).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3 ,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Genesis%2015%3A2/6"}
{"id":172,"verse_id":"GEN.15.7","translation_id":"net-engnet","book_id":"GEN","chapter":15,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.7","text":"I am the Lord . The Lord initiates the covenant-making ceremony with a declaration of who he is and what he has done for Abram. The same form appears at the beginning of the covenant made at Sinai (see Exod 20:1 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2015%3A7/2"}
{"id":173,"verse_id":"GEN.15.7","translation_id":"net-engnet","book_id":"GEN","chapter":15,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.7","text":"The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2015%3A7/3"}
{"id":174,"verse_id":"GEN.15.15","translation_id":"net-engnet","book_id":"GEN","chapter":15,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.15","text":"You will go to your ancestors . This is a euphemistic expression for death.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2015%3A15/2"}
{"id":175,"verse_id":"GEN.15.16","translation_id":"net-engnet","book_id":"GEN","chapter":15,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.16","text":"The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2015%3A16/1"}
{"id":176,"verse_id":"GEN.15.17","translation_id":"net-engnet","book_id":"GEN","chapter":15,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.17","text":"A smoking pot with a flaming torch . These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2015%3A17/1"}
{"id":177,"verse_id":"GEN.15.18","translation_id":"net-engnet","book_id":"GEN","chapter":15,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.18","text":"The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2015%3A18/3"}
{"id":178,"verse_id":"GEN.16.1","translation_id":"net-engnet","book_id":"GEN","chapter":16,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.1","text":"On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2016%3A1/2"}
{"id":179,"verse_id":"GEN.16.1","translation_id":"net-engnet","book_id":"GEN","chapter":16,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.1","text":"The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. . As in chap. , an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2016%3A1/4"}
{"id":180,"verse_id":"GEN.16.3","translation_id":"net-engnet","book_id":"GEN","chapter":16,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.3","text":"To be his wife . Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2016%3A3/3"}
{"id":181,"verse_id":"GEN.16.11","translation_id":"net-engnet","book_id":"GEN","chapter":16,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.11","text":"The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2016%3A11/3"}
{"id":182,"verse_id":"GEN.16.12","translation_id":"net-engnet","book_id":"GEN","chapter":16,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.12","text":"A wild donkey of a man . The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2016%3A12/1"}
{"id":183,"verse_id":"GEN.16.14","translation_id":"net-engnet","book_id":"GEN","chapter":16,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.14","text":"The Hebrew name Beer Lahai Roi ( בְּאֵר לַחַי רֹאִי , bÿ ’ er lakhay ro ’ i ) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2016%3A14/2"}
{"id":184,"verse_id":"GEN.17.5","translation_id":"net-engnet","book_id":"GEN","chapter":17,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.5","text":"Your name will be Abraham . The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’ av-hamon , “the father of a multitude,” which sounds like אַבְרָהָם , ’ avraham , “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings , 70-83.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2017%3A5/2"}
{"id":185,"verse_id":"GEN.17.10","translation_id":"net-engnet","book_id":"GEN","chapter":17,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.10","text":"For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ ot Etiologies,” RB 81 (1974): 557-96.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2017%3A10/2"}
{"id":186,"verse_id":"GEN.17.15","translation_id":"net-engnet","book_id":"GEN","chapter":17,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.15","text":"Sarah . The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2017%3A15/2"}
{"id":187,"verse_id":"GEN.17.17","translation_id":"net-engnet","book_id":"GEN","chapter":17,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.17","text":"Laughed . The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק ( vayyitskhaq ); the name “Isaac” is יִצְחָק ( yitskhaq ), “he laughs.” Abraham’s (and Sarah’s, see 18:12 ) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2017%3A17/1"}
{"id":188,"verse_id":"GEN.17.17","translation_id":"net-engnet","book_id":"GEN","chapter":17,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"17.17","text":"It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Genesis%2017%3A17/5"}
{"id":189,"verse_id":"GEN.17.20","translation_id":"net-engnet","book_id":"GEN","chapter":17,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.20","text":"The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael , which means “God hears.” See the note on the name “Ishmael” in 16:11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2017%3A20/1"}
{"id":190,"verse_id":"GEN.18.2","translation_id":"net-engnet","book_id":"GEN","chapter":18,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"18.2","text":"The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1 ). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord . Whether he was aware of it or not, Abraham’s action was most appropriate.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Genesis%2018%3A2/7"}
{"id":191,"verse_id":"GEN.18.6","translation_id":"net-engnet","book_id":"GEN","chapter":18,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.6","text":"Three measures ( Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2018%3A6/2"}
{"id":192,"verse_id":"GEN.18.6","translation_id":"net-engnet","book_id":"GEN","chapter":18,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.6","text":"The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2018%3A6/3"}
{"id":193,"verse_id":"GEN.18.14","translation_id":"net-engnet","book_id":"GEN","chapter":18,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.14","text":"Sarah will have a son . The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2018%3A14/2"}
{"id":194,"verse_id":"GEN.18.21","translation_id":"net-engnet","book_id":"GEN","chapter":18,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.21","text":"The short phrase if not provides a ray of hope and inspires Abraham’s intercession.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2018%3A21/3"}
{"id":195,"verse_id":"GEN.18.25","translation_id":"net-engnet","book_id":"GEN","chapter":18,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.25","text":"Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2018%3A25/2"}
{"id":196,"verse_id":"GEN.19.2","translation_id":"net-engnet","book_id":"GEN","chapter":19,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.2","text":"The town square refers to the wide street area at the gate complex of the city.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2019%3A2/3"}
{"id":197,"verse_id":"GEN.19.8","translation_id":"net-engnet","book_id":"GEN","chapter":19,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.8","text":"This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2019%3A8/4"}
{"id":198,"verse_id":"GEN.19.14","translation_id":"net-engnet","book_id":"GEN","chapter":19,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.14","text":"The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2019%3A14/1"}
{"id":199,"verse_id":"GEN.19.19","translation_id":"net-engnet","book_id":"GEN","chapter":19,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.19","text":"The Hebrew word חֶסֶד ( khesed ) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2019%3A19/4"}
{"id":200,"verse_id":"GEN.19.23","translation_id":"net-engnet","book_id":"GEN","chapter":19,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.23","text":"The sun had just risen . There was very little time for Lot to escape between dawn (v. 15 ) and sunrise (here).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2019%3A23/1"}
{"id":201,"verse_id":"GEN.19.29","translation_id":"net-engnet","book_id":"GEN","chapter":19,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.29","text":"God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2019%3A29/4"}
{"id":202,"verse_id":"GEN.19.37","translation_id":"net-engnet","book_id":"GEN","chapter":19,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.37","text":"The meaning of the name Moab is not certain. The name sounds like the Hebrew phrase “from our father” ( מֵאָבִינוּ , me ’ avinu ) which the daughters used twice (vv. 32, 34 ). This account is probably included in the narrative in order to portray the Moabites, who later became enemies of God’s people, in a negative light.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2019%3A37/2"}
{"id":203,"verse_id":"GEN.19.38","translation_id":"net-engnet","book_id":"GEN","chapter":19,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.38","text":"The name Ben-Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2019%3A38/1"}
{"id":204,"verse_id":"GEN.20.7","translation_id":"net-engnet","book_id":"GEN","chapter":20,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.7","text":"For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2020%3A7/2"}
{"id":205,"verse_id":"GEN.20.16","translation_id":"net-engnet","book_id":"GEN","chapter":20,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.16","text":"A thousand pieces [ Heb “shekels”] of silver . The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2020%3A16/1"}
{"id":206,"verse_id":"GEN.20.16","translation_id":"net-engnet","book_id":"GEN","chapter":20,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.16","text":"To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2020%3A16/2"}
{"id":207,"verse_id":"GEN.21.1","translation_id":"net-engnet","book_id":"GEN","chapter":21,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.1","text":"The Hebrew verb translated “visit” ( פָּקַד , paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the Lord “visits.” For a more detailed study of the term, see G. André, Determining the Destiny (ConBOT).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2021%3A1/1"}
{"id":208,"verse_id":"GEN.21.4","translation_id":"net-engnet","book_id":"GEN","chapter":21,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.4","text":"Just as God had commanded him to do . With the birth of the promised child, Abraham obeyed the Lord by both naming ( Gen 17:19 ) and circumcising Isaac ( 17:12 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2021%3A4/2"}
{"id":209,"verse_id":"GEN.21.6","translation_id":"net-engnet","book_id":"GEN","chapter":21,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.6","text":"Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” ( צְחֹק , ysÿkhoq ) for her, and everyone who hears about this “will laugh” ( יִצְחַק , yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2021%3A6/3"}
{"id":210,"verse_id":"GEN.21.8","translation_id":"net-engnet","book_id":"GEN","chapter":21,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.8","text":"Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2021%3A8/2"}
{"id":211,"verse_id":"GEN.21.16","translation_id":"net-engnet","book_id":"GEN","chapter":21,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.16","text":"A bowshot would be a distance of about a hundred yards (ninety meters).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2021%3A16/1"}
{"id":212,"verse_id":"GEN.21.17","translation_id":"net-engnet","book_id":"GEN","chapter":21,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.17","text":"God heard the boy’s voice . The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2021%3A17/1"}
{"id":213,"verse_id":"GEN.21.17","translation_id":"net-engnet","book_id":"GEN","chapter":21,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.17","text":"Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2021%3A17/3"}
{"id":214,"verse_id":"GEN.21.21","translation_id":"net-engnet","book_id":"GEN","chapter":21,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.21","text":"The wilderness of Paran is an area in the east central region of the Sinai peninsula, northeast from the traditional site of Mt. Sinai and with the Arabah and the Gulf of Aqaba as its eastern border.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2021%3A21/1"}
{"id":215,"verse_id":"GEN.21.22","translation_id":"net-engnet","book_id":"GEN","chapter":21,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.22","text":"God is with you . Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2021%3A22/1"}
{"id":216,"verse_id":"GEN.21.30","translation_id":"net-engnet","book_id":"GEN","chapter":21,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.30","text":"This well . Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2021%3A30/2"}
{"id":217,"verse_id":"GEN.21.31","translation_id":"net-engnet","book_id":"GEN","chapter":21,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.31","text":"The name Beer Sheba ( בְּאֵר שָׁבַע , bÿ ’ er shava ’) means “well of the oath” or “well of the seven.” Both the verb “to swear” and the number “seven” have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2021%3A31/2"}
{"id":218,"verse_id":"GEN.21.31","translation_id":"net-engnet","book_id":"GEN","chapter":21,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.31","text":"The verb forms a wordplay with the name Beer Sheba .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2021%3A31/3"}
{"id":219,"verse_id":"GEN.21.32","translation_id":"net-engnet","book_id":"GEN","chapter":21,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.32","text":"The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World , 238.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2021%3A32/3"}
{"id":220,"verse_id":"GEN.21.33","translation_id":"net-engnet","book_id":"GEN","chapter":21,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.33","text":"The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2021%3A33/2"}
{"id":221,"verse_id":"GEN.22.1","translation_id":"net-engnet","book_id":"GEN","chapter":22,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.1","text":"The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah , 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2022%3A1/1"}
{"id":222,"verse_id":"GEN.22.2","translation_id":"net-engnet","book_id":"GEN","chapter":22,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.2","text":"Take your son…Isaac . The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2022%3A2/2"}
{"id":223,"verse_id":"GEN.22.2","translation_id":"net-engnet","book_id":"GEN","chapter":22,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.2","text":"There has been much debate over the location of Moriah ; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2022%3A2/3"}
{"id":224,"verse_id":"GEN.22.2","translation_id":"net-engnet","book_id":"GEN","chapter":22,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.2","text":"A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2022%3A2/4"}
{"id":225,"verse_id":"GEN.22.5","translation_id":"net-engnet","book_id":"GEN","chapter":22,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"22.5","text":"It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Genesis%2022%3A5/5"}
{"id":226,"verse_id":"GEN.22.6","translation_id":"net-engnet","book_id":"GEN","chapter":22,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.6","text":"He took the fire and the knife in his hand . These details anticipate the sacrifice that lies ahead.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2022%3A6/1"}
{"id":227,"verse_id":"GEN.22.9","translation_id":"net-engnet","book_id":"GEN","chapter":22,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.9","text":"Abraham built an altar there . The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2022%3A9/1"}
{"id":228,"verse_id":"GEN.22.9","translation_id":"net-engnet","book_id":"GEN","chapter":22,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.9","text":"Then he tied up . This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2022%3A9/2"}
{"id":229,"verse_id":"GEN.22.11","translation_id":"net-engnet","book_id":"GEN","chapter":22,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.11","text":"Heb “the messenger of the Lord ” (also in v. 15 ). Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, see the note on the phrase “the Lord ’s angel” in Gen 16:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2022%3A11/1"}
{"id":230,"verse_id":"GEN.22.12","translation_id":"net-engnet","book_id":"GEN","chapter":22,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.12","text":"For now I know . The test was designed to see if Abraham would be obedient (see v. 1 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2022%3A12/3"}
{"id":231,"verse_id":"GEN.22.12","translation_id":"net-engnet","book_id":"GEN","chapter":22,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.12","text":"In this context fear refers by metonymy to obedience that grows from faith.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2022%3A12/4"}
{"id":232,"verse_id":"GEN.22.14","translation_id":"net-engnet","book_id":"GEN","chapter":22,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.14","text":"On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2022%3A14/2"}
{"id":233,"verse_id":"GEN.22.14","translation_id":"net-engnet","book_id":"GEN","chapter":22,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.14","text":"The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2 ), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis , 219.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2022%3A14/3"}
{"id":234,"verse_id":"GEN.22.21","translation_id":"net-engnet","book_id":"GEN","chapter":22,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.21","text":"This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2022%3A21/1"}
{"id":235,"verse_id":"GEN.23.10","translation_id":"net-engnet","book_id":"GEN","chapter":23,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.10","text":"On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2023%3A10/3"}
{"id":236,"verse_id":"GEN.23.15","translation_id":"net-engnet","book_id":"GEN","chapter":23,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.15","text":"Four hundred pieces of silver . The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2023%3A15/2"}
{"id":237,"verse_id":"GEN.24.2","translation_id":"net-engnet","book_id":"GEN","chapter":24,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.2","text":"Put your hand under my thigh . The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2024%3A2/2"}
{"id":238,"verse_id":"GEN.24.8","translation_id":"net-engnet","book_id":"GEN","chapter":24,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.8","text":"You will be free . If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2024%3A8/2"}
{"id":239,"verse_id":"GEN.24.14","translation_id":"net-engnet","book_id":"GEN","chapter":24,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.14","text":"I will also give your camels water . It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2024%3A14/1"}
{"id":240,"verse_id":"GEN.24.22","translation_id":"net-engnet","book_id":"GEN","chapter":24,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.22","text":"A beka weighed about 5-6 grams (0.2 ounce).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2024%3A22/1"}
{"id":241,"verse_id":"GEN.24.22","translation_id":"net-engnet","book_id":"GEN","chapter":24,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.22","text":"A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2024%3A22/2"}
{"id":242,"verse_id":"GEN.24.31","translation_id":"net-engnet","book_id":"GEN","chapter":24,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.31","text":"Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the Lord . Already the author is laying the foundation for subsequent events in the narrative, where Laban’s greed becomes his dominant characteristic.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2024%3A31/2"}
{"id":243,"verse_id":"GEN.24.62","translation_id":"net-engnet","book_id":"GEN","chapter":24,"verse":62,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.62","text":"The Hebrew name Beer Lahai Roi ( בְּאֵר לַחַי רֹאִי , bÿ ’ er lakhay ro ’ i ) means “The well of the Living One who sees me.” See Gen 16:14 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2024%3A62/3"}
{"id":244,"verse_id":"GEN.25.3","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.3","text":"The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham’s descendants lived in those regions and took names linked with it.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A3/1"}
{"id":245,"verse_id":"GEN.25.9","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.9","text":"The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah ( Gen 23:17-18 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A9/1"}
{"id":246,"verse_id":"GEN.25.11","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.11","text":"God blessed Isaac . The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A11/1"}
{"id":247,"verse_id":"GEN.25.11","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.11","text":"Beer Lahai Roi . See the note on this place name in Gen 24:62 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A11/2"}
{"id":248,"verse_id":"GEN.25.12","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.12","text":"This is the account of Ishmael . The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A12/1"}
{"id":249,"verse_id":"GEN.25.18","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.18","text":"The name Asshur refers here to a tribal area in the Sinai.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A18/4"}
{"id":250,"verse_id":"GEN.25.19","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.19","text":"This is the account of Isaac . What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A19/1"}
{"id":251,"verse_id":"GEN.25.20","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.20","text":"Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A20/2"}
{"id":252,"verse_id":"GEN.25.22","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.22","text":"Asked the Lord . In other passages (e.g., 1 Sam 9:9 ) this expression refers to inquiring of a prophet, but no details are provided here.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A22/3"}
{"id":253,"verse_id":"GEN.25.23","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.23","text":"By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A23/1"}
{"id":254,"verse_id":"GEN.25.25","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.25","text":"Reddish . The Hebrew word translated “reddish” is אַדְמוֹנִי (’ admoni ), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A25/1"}
{"id":255,"verse_id":"GEN.25.25","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.25","text":"Hairy . Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר ( se ’ ar ); the Edomites will later live in Mount Seir, perhaps named for its wooded nature.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A25/3"}
{"id":256,"verse_id":"GEN.25.29","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.29","text":"Jacob cooked some stew . There are some significant words and wordplays in this story that help clarify the points of the story. The verb “cook” is זִיד ( zid ), which sounds like the word for “hunter” ( צַיִד , tsayid ). This is deliberate, for the hunter becomes the hunted in this story. The word זִיד means “to cook, to boil,” but by the sound play with צַיִד it comes to mean “set a trap by cooking.” The usage of the word shows that it can also have the connotation of acting presumptuously (as in boiling over). This too may be a comment on the scene. For further discussion of the rhetorical devices in the Jacob narratives, see J. P. Fokkelman, Narrative Art in Genesis (SSN).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A29/1"}
{"id":257,"verse_id":"GEN.25.30","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.30","text":"Esau’s descendants would eventually be called Edom . Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A30/3"}
{"id":258,"verse_id":"GEN.25.33","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.33","text":"And sold his birthright . There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A33/3"}
{"id":259,"verse_id":"GEN.25.34","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.34","text":"The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (“gave”; “ate”; “drank”; “got up”; “went out”). See also Gen 3:1-7 for another example.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A34/1"}
{"id":260,"verse_id":"GEN.25.34","translation_id":"net-engnet","book_id":"GEN","chapter":25,"verse":34,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.34","text":"So Esau despised his birthright . This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau’s actions. “To despise” means to treat something as worthless or with contempt. Esau’s willingness to sell his birthright was evidence that he considered it to be unimportant.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2025%3A34/2"}
{"id":261,"verse_id":"GEN.26.1","translation_id":"net-engnet","book_id":"GEN","chapter":26,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.1","text":"This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18 ). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative , 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah , 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2026%3A1/2"}
{"id":262,"verse_id":"GEN.26.2","translation_id":"net-engnet","book_id":"GEN","chapter":26,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.2","text":"Do not go down to Egypt . The words echo Gen 12:10 , which reports that “Abram went down to Egypt,” but state the opposite.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2026%3A2/1"}
{"id":263,"verse_id":"GEN.26.5","translation_id":"net-engnet","book_id":"GEN","chapter":26,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.5","text":"My charge, my commandments, my statutes, and my laws . The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2026%3A5/3"}
{"id":264,"verse_id":"GEN.26.7","translation_id":"net-engnet","book_id":"GEN","chapter":26,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.7","text":"Rebekah, unlike Sarah, was not actually her husband’s sister .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2026%3A7/1"}
{"id":265,"verse_id":"GEN.26.16","translation_id":"net-engnet","book_id":"GEN","chapter":26,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.16","text":"You have become much more powerful . This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2026%3A16/2"}
{"id":266,"verse_id":"GEN.26.20","translation_id":"net-engnet","book_id":"GEN","chapter":26,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"26.20","text":"The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2026%3A20/4"}
{"id":267,"verse_id":"GEN.26.21","translation_id":"net-engnet","book_id":"GEN","chapter":26,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.21","text":"The name Sitnah ( שִׂטְנָה , sitnah ) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6 ). The name was a reminder that the digging of this well caused “opposition” from the Philistines.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2026%3A21/3"}
{"id":268,"verse_id":"GEN.26.22","translation_id":"net-engnet","book_id":"GEN","chapter":26,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.22","text":"The name Rehoboth ( רְהֹבוֹת , rehovot ) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2026%3A22/3"}
{"id":269,"verse_id":"GEN.26.33","translation_id":"net-engnet","book_id":"GEN","chapter":26,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.33","text":"The name Shibah ( שִׁבְעָה , shiv ’ ah ) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2026%3A33/1"}
{"id":270,"verse_id":"GEN.26.33","translation_id":"net-engnet","book_id":"GEN","chapter":26,"verse":33,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.33","text":"The name Beer Sheba ( בְּאֵר שָׁבַע , bÿ ’ er shava ’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33 , some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2026%3A33/2"}
{"id":271,"verse_id":"GEN.27.18","translation_id":"net-engnet","book_id":"GEN","chapter":27,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.18","text":"Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2027%3A18/2"}
{"id":272,"verse_id":"GEN.27.36","translation_id":"net-engnet","book_id":"GEN","chapter":27,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.36","text":"He has tripped me up . When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26 ). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2027%3A36/2"}
{"id":273,"verse_id":"GEN.27.40","translation_id":"net-engnet","book_id":"GEN","chapter":27,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.40","text":"You will tear off his yoke from your neck . It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2027%3A40/1"}
{"id":274,"verse_id":"GEN.29.20","translation_id":"net-engnet","book_id":"GEN","chapter":29,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.20","text":"But they seemed like only a few days to him . This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2029%3A20/2"}
{"id":275,"verse_id":"GEN.29.25","translation_id":"net-engnet","book_id":"GEN","chapter":29,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"29.25","text":"The Hebrew verb translated tricked here ( רָמָה , ramah ) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2029%3A25/4"}
{"id":276,"verse_id":"GEN.29.32","translation_id":"net-engnet","book_id":"GEN","chapter":29,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.32","text":"The name Reuben ( רְאוּבֵן , rÿ ’ uven ) means “look, a son.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2029%3A32/2"}
{"id":277,"verse_id":"GEN.29.33","translation_id":"net-engnet","book_id":"GEN","chapter":29,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.33","text":"The name Simeon ( שִׁמְעוֹן , shim ’ on ) is derived from the verbal root שָׁמַע ( shama ’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2029%3A33/2"}
{"id":278,"verse_id":"GEN.29.34","translation_id":"net-engnet","book_id":"GEN","chapter":29,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.34","text":"The name Levi ( לֵוִי , levi ), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה ( lavah , “to join”), used in the statement recorded earlier in the verse.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2029%3A34/2"}
{"id":279,"verse_id":"GEN.29.35","translation_id":"net-engnet","book_id":"GEN","chapter":29,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.35","text":"The name Judah ( יְהוּדָה , yÿhudah ) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah ,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2029%3A35/1"}
{"id":280,"verse_id":"GEN.30.6","translation_id":"net-engnet","book_id":"GEN","chapter":30,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.6","text":"The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין ( din , “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2030%3A6/3"}
{"id":281,"verse_id":"GEN.30.8","translation_id":"net-engnet","book_id":"GEN","chapter":30,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.8","text":"The name Naphtali ( נַפְתָּלִי , naftali ) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2030%3A8/2"}
{"id":282,"verse_id":"GEN.30.11","translation_id":"net-engnet","book_id":"GEN","chapter":30,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.11","text":"The name Gad ( גָּד , gad ) means “good fortune.” The name reflects Leah’s feeling that good fortune has come her way, as expressed in her statement recorded earlier in the verse.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2030%3A11/2"}
{"id":283,"verse_id":"GEN.30.13","translation_id":"net-engnet","book_id":"GEN","chapter":30,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.13","text":"The name Asher ( אָשֶׁר , ’ asher ) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2030%3A13/3"}
{"id":284,"verse_id":"GEN.30.14","translation_id":"net-engnet","book_id":"GEN","chapter":30,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.14","text":"Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2030%3A14/2"}
{"id":285,"verse_id":"GEN.30.18","translation_id":"net-engnet","book_id":"GEN","chapter":30,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.18","text":"The name Issachar ( יְשָּׁשכָר , yishakhar ) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2030%3A18/3"}
{"id":286,"verse_id":"GEN.30.20","translation_id":"net-engnet","book_id":"GEN","chapter":30,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.20","text":"The name Zebulun ( זְבֻלוּן , zevulun ) apparently means “honor.” The name plays on the verb used in the statement made earlier in the verse. The Hebrew verb translated “will honor” and the name Zebulun derive from the same root.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2030%3A20/1"}
{"id":287,"verse_id":"GEN.30.24","translation_id":"net-engnet","book_id":"GEN","chapter":30,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.24","text":"The name Joseph ( יוֹסֵף , yoseph ) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb ( אָסַף ,’ asasf ) translated “taken away” in the earlier statement made in v. 23 . So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2030%3A24/1"}
{"id":288,"verse_id":"GEN.30.38","translation_id":"net-engnet","book_id":"GEN","chapter":30,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.38","text":"He put the branches in front of the flocks…when they came to drink . It was generally believed that placing such “visual aids” before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that “Jacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids – in conformance with universal folk beliefs” ( Genesis [AB], 238). Nevertheless, in spite of Jacob’s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2030%3A38/1"}
{"id":289,"verse_id":"GEN.31.1","translation_id":"net-engnet","book_id":"GEN","chapter":31,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.1","text":"The Hebrew word translated “gotten rich” ( כָּבוֹד , cavod ) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy ( 13:2 ). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt ( Exod 12:35-38 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2031%3A1/2"}
{"id":290,"verse_id":"GEN.31.3","translation_id":"net-engnet","book_id":"GEN","chapter":31,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.3","text":"I will be with you . Though Laban was no longer “with him,” the Lord promised to be.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2031%3A3/2"}
{"id":291,"verse_id":"GEN.31.13","translation_id":"net-engnet","book_id":"GEN","chapter":31,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.13","text":"You anointed the sacred stone . In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2031%3A13/2"}
{"id":292,"verse_id":"GEN.31.13","translation_id":"net-engnet","book_id":"GEN","chapter":31,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"31.13","text":"And made a vow to me . The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone ( Gen 28:20-22 ). God is now going to take him back to the land, and so he will have to fulfill his vow.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2031%3A13/3"}
{"id":293,"verse_id":"GEN.31.30","translation_id":"net-engnet","book_id":"GEN","chapter":31,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"31.30","text":"Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2031%3A30/4"}
{"id":294,"verse_id":"GEN.31.46","translation_id":"net-engnet","book_id":"GEN","chapter":31,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.46","text":"The Hebrew word for “pile” is גַּל ( gal ), which sounds like the name “Galeed” ( גַּלְעֵד , gal ’ ed ). See v. 48 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2031%3A46/2"}
{"id":295,"verse_id":"GEN.31.47","translation_id":"net-engnet","book_id":"GEN","chapter":31,"verse":47,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.47","text":"Jegar Sahadutha . Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2031%3A47/1"}
{"id":296,"verse_id":"GEN.31.47","translation_id":"net-engnet","book_id":"GEN","chapter":31,"verse":47,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.47","text":"Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2031%3A47/2"}
{"id":297,"verse_id":"GEN.31.49","translation_id":"net-engnet","book_id":"GEN","chapter":31,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.49","text":"The name Mizpah ( מִצְפָּה , mitspah ), which means “watchpost,” sounds like the verb translated “may he watch” ( יִצֶף , yitsef ). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2031%3A49/2"}
{"id":298,"verse_id":"GEN.31.55","translation_id":"net-engnet","book_id":"GEN","chapter":31,"verse":55,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.55","text":"Beginning with 31:55 , the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text ( BHS ), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2031%3A55/1"}
{"id":299,"verse_id":"GEN.32.1","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.1","text":"The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob’s response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch. See C. Houtman, “Jacob at Mahanaim: Some Remarks on Genesis XXXII 2-3,” VT 28 (1978): 37-44.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A1/1"}
{"id":300,"verse_id":"GEN.32.2","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.2","text":"The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A2/2"}
{"id":301,"verse_id":"GEN.32.4","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.4","text":"Your servant . The narrative recounts Jacob’s groveling in fear before Esau as he calls his brother his “lord,” as if to minimize what had been done twenty years ago.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A4/1"}
{"id":302,"verse_id":"GEN.32.11","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"32.11","text":"Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A11/5"}
{"id":303,"verse_id":"GEN.32.13","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"32.13","text":"The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A13/3"}
{"id":304,"verse_id":"GEN.32.22","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"32.22","text":"Hebrew narrative style often includes a summary statement of the whole passage followed by a more detailed report of the event. Here v. 22 is the summary statement, while v. 23 begins the detailed account.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A22/3"}
{"id":305,"verse_id":"GEN.32.24","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.24","text":"Reflecting Jacob’s perspective at the beginning of the encounter, the narrator calls the opponent simply “a man.” Not until later in the struggle does Jacob realize his true identity.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A24/1"}
{"id":306,"verse_id":"GEN.32.24","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.24","text":"The verb translated “wrestled” ( וַיֵּאָבֵק , vayye ’ aveq ) sounds in Hebrew like the names “Jacob” ( יַעֲקֹב , ya ’ aqov ) and “Jabbok” ( יַבֹּק , yabboq ). In this way the narrator links the setting, the main action, and the main participant together in the mind of the reader or hearer.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A24/2"}
{"id":307,"verse_id":"GEN.32.26","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"32.26","text":"Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A26/4"}
{"id":308,"verse_id":"GEN.32.27","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.27","text":"What is your name? The question is rhetorical, since the Lord obviously knew Jacob’s identity. But since the Lord is going to change Jacob’s name, this question is designed to bring focus Jacob’s attention on all that his name had come to signify.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A27/2"}
{"id":309,"verse_id":"GEN.32.28","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.28","text":"The name Israel is a common construction, using a verb with a theophoric element ( אֵל , ’el ) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the Lord was saying that Jacob would have victory and receive the promises because God would fight for him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A28/2"}
{"id":310,"verse_id":"GEN.32.28","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"32.28","text":"You have fought . The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” ( שָׂרִיתָ , sarita ) sounds like the name “Israel” ( יִשְׂרָאֵל , yisra ’ el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man ( Genesis , 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A28/3"}
{"id":311,"verse_id":"GEN.32.29","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.29","text":"Tell me your name . In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A29/1"}
{"id":312,"verse_id":"GEN.32.30","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.30","text":"The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A30/1"}
{"id":313,"verse_id":"GEN.32.30","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"32.30","text":"I have seen God face to face . See the note on the name “Peniel” earlier in the verse.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A30/4"}
{"id":314,"verse_id":"GEN.32.31","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.31","text":"The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A31/2"}
{"id":315,"verse_id":"GEN.32.32","translation_id":"net-engnet","book_id":"GEN","chapter":32,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.32","text":"On the use of the expression to this day , see B. S. Childs, “A Study of the Formula ‘Until This Day’,” JBL 82 (1963): 279-92.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2032%3A32/1"}
{"id":316,"verse_id":"GEN.33.2","translation_id":"net-engnet","book_id":"GEN","chapter":33,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.2","text":"This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2033%3A2/1"}
{"id":317,"verse_id":"GEN.33.17","translation_id":"net-engnet","book_id":"GEN","chapter":33,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.17","text":"But Jacob traveled to Succoth . There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2033%3A17/2"}
{"id":318,"verse_id":"GEN.33.17","translation_id":"net-engnet","book_id":"GEN","chapter":33,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"33.17","text":"The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2033%3A17/4"}
{"id":319,"verse_id":"GEN.34.5","translation_id":"net-engnet","book_id":"GEN","chapter":34,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"34.5","text":"The expected response would be anger or rage; but Jacob remained silent . He appears too indifferent or confused to act decisively. When the leader does not act decisively, the younger zealots will, and often with disastrous results.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2034%3A5/3"}
{"id":320,"verse_id":"GEN.34.20","translation_id":"net-engnet","book_id":"GEN","chapter":34,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.20","text":"The gate . In an ancient Near Eastern city the gate complex was the location for conducting important public business.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2034%3A20/1"}
{"id":321,"verse_id":"GEN.35.1","translation_id":"net-engnet","book_id":"GEN","chapter":35,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"35.1","text":"God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2035%3A1/3"}
{"id":322,"verse_id":"GEN.35.2","translation_id":"net-engnet","book_id":"GEN","chapter":35,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"35.2","text":"The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the Lord in worship.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2035%3A2/2"}
{"id":323,"verse_id":"GEN.35.4","translation_id":"net-engnet","book_id":"GEN","chapter":35,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"35.4","text":"On the basis of a comparison with and , G. J. Wenham argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem ( Genesis [WBC], 2:324).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2035%3A4/2"}
{"id":324,"verse_id":"GEN.35.4","translation_id":"net-engnet","book_id":"GEN","chapter":35,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"35.4","text":"Jacob buried them . On the burial of the gods, see E. Nielson, “The Burial of the Foreign Gods,” ST 8 (1954/55): 102-22.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2035%3A4/3"}
{"id":325,"verse_id":"GEN.35.7","translation_id":"net-engnet","book_id":"GEN","chapter":35,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.7","text":"The name El-Bethel means “God of Bethel.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2035%3A7/1"}
{"id":326,"verse_id":"GEN.35.8","translation_id":"net-engnet","book_id":"GEN","chapter":35,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.8","text":"Deborah . This woman had been Rebekah’s nurse, but later attached herself to Jacob. She must have been about one hundred and eighty years old when she died.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2035%3A8/1"}
{"id":327,"verse_id":"GEN.35.15","translation_id":"net-engnet","book_id":"GEN","chapter":35,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.15","text":"Called the name of the place . In view of the previous naming of Bethel in Gen 28:19 , here Jacob was confirming or affirming the name through an official ritual marking the fulfillment of the vow. This place now did become Bethel, the house of God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2035%3A15/1"}
{"id":328,"verse_id":"GEN.35.17","translation_id":"net-engnet","book_id":"GEN","chapter":35,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"35.17","text":"Another son . The episode recalls and fulfills the prayer of Rachel at the birth of Joseph ( Gen 30:24 ): “may he add” another son.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2035%3A17/2"}
{"id":329,"verse_id":"GEN.35.18","translation_id":"net-engnet","book_id":"GEN","chapter":35,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"35.18","text":"The name Ben-Oni means “son of my suffering.” It is ironic that Rachel’s words to Jacob in Gen 30:1 , “Give me children or I’ll die,” take a different turn here, for it was having the child that brought about her death.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2035%3A18/2"}
{"id":330,"verse_id":"GEN.35.19","translation_id":"net-engnet","book_id":"GEN","chapter":35,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.19","text":"This explanatory note links the earlier name Ephrath with the later name Bethlehem . map For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2035%3A19/1"}
{"id":331,"verse_id":"GEN.35.21","translation_id":"net-engnet","book_id":"GEN","chapter":35,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.21","text":"The location of Migdal Eder is not given. It appears to be somewhere between Bethlehem and Hebron. Various traditions have identified it as at the shepherds’ fields near Bethlehem (the Hebrew name Migdal Eder means “tower of the flock”; see Mic 4:8 ) or located it near Solomon’s pools.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2035%3A21/1"}
{"id":332,"verse_id":"GEN.36.1","translation_id":"net-engnet","book_id":"GEN","chapter":36,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.1","text":"Chapter records what became of Esau. It will list both his actual descendants as well as the people he subsumed under his tribal leadership, people who were aboriginal Edomites. The chapter is long and complicated (see further J. R. Bartlett, “The Edomite King-List of Genesis 36:31-39 and 1 Chronicles 1:43-50 ,” JTS 16 [1965]: 301-14; and W. J. Horowitz, “Were There Twelve Horite Tribes?” CBQ 35 [1973]: 69-71). In the format of the Book of Genesis, the line of Esau is “tidied up” before the account of Jacob is traced ( 37:2 ). As such the arrangement makes a strong contrast with Jacob. As F. Delitzsch says, “secular greatness in general grows up far more rapidly than spiritual greatness” ( New Commentary on Genesis , 2:238). In other words, the progress of the world far out distances the progress of the righteous who are waiting for the promise.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2036%3A1/1"}
{"id":333,"verse_id":"GEN.36.9","translation_id":"net-engnet","book_id":"GEN","chapter":36,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.9","text":"The term father in genealogical records needs to be carefully defined. It can refer to a literal father, a grandfather, a political overlord, or a founder.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2036%3A9/1"}
{"id":334,"verse_id":"GEN.36.20","translation_id":"net-engnet","book_id":"GEN","chapter":36,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.20","text":"The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite . “Seir” is both the name of the place and the name of the ancestor of these tribes. The name “Horite” is probably not to be identified with “Hurrian.” The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites ( Deut 2:12 telescopes the whole development).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2036%3A20/1"}
{"id":335,"verse_id":"GEN.37.1","translation_id":"net-engnet","book_id":"GEN","chapter":37,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"37.1","text":"The next section begins with the heading This is the account of Jacob in Gen 37:2 , so this verse actually forms part of the preceding section as a concluding contrast with Esau and his people. In contrast to all the settled and expanded population of Esau, Jacob was still moving about in the land without a permanent residence and without kings. Even if the Edomite king list was added later (as the reference to kings in Israel suggests), its placement here in contrast to Jacob and his descendants is important. Certainly the text deals with Esau before dealing with Jacob – that is the pattern. But the detail is so great in chap. that the contrast cannot be missed.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2037%3A1/2"}
{"id":336,"verse_id":"GEN.37.5","translation_id":"net-engnet","book_id":"GEN","chapter":37,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"37.5","text":"Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2037%3A5/3"}
{"id":337,"verse_id":"GEN.37.8","translation_id":"net-engnet","book_id":"GEN","chapter":37,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"37.8","text":"The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words . The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2037%3A8/3"}
{"id":338,"verse_id":"GEN.37.10","translation_id":"net-engnet","book_id":"GEN","chapter":37,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.10","text":"The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2037%3A10/1"}
{"id":339,"verse_id":"GEN.37.11","translation_id":"net-engnet","book_id":"GEN","chapter":37,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.11","text":"Joseph’s brothers were already jealous of him , but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2037%3A11/1"}
{"id":340,"verse_id":"GEN.37.13","translation_id":"net-engnet","book_id":"GEN","chapter":37,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"37.13","text":"With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2037%3A13/2"}
{"id":341,"verse_id":"GEN.37.21","translation_id":"net-engnet","book_id":"GEN","chapter":37,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"37.21","text":"From their hands . The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2037%3A21/2"}
{"id":342,"verse_id":"GEN.37.22","translation_id":"net-engnet","book_id":"GEN","chapter":37,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"37.22","text":"The verbs translated shed , throw , and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2037%3A22/2"}
{"id":343,"verse_id":"GEN.37.28","translation_id":"net-engnet","book_id":"GEN","chapter":37,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.28","text":"On the close relationship between Ishmaelites (v. 25 ) and Midianites , see Judg 8:24 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2037%3A28/1"}
{"id":344,"verse_id":"GEN.37.31","translation_id":"net-engnet","book_id":"GEN","chapter":37,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.31","text":"It was with two young goats that Jacob deceived his father ( Gen 27:9 ); now with a young goat his sons continue the deception that dominates this family.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2037%3A31/1"}
{"id":345,"verse_id":"GEN.37.33","translation_id":"net-engnet","book_id":"GEN","chapter":37,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.33","text":"A wild animal has eaten him . Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20 ). Dipping the tunic in the goat’s blood was the only deception needed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2037%3A33/1"}
{"id":346,"verse_id":"GEN.37.36","translation_id":"net-engnet","book_id":"GEN","chapter":37,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"37.36","text":"The expression captain of the guard might indicate that Potiphar was the chief executioner.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2037%3A36/4"}
{"id":347,"verse_id":"GEN.38.8","translation_id":"net-engnet","book_id":"GEN","chapter":38,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"38.8","text":"Raise up a descendant for your brother . The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, “Levirate Marriage in Israel,” JBL 59 (1940): 23-33.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2038%3A8/3"}
{"id":348,"verse_id":"GEN.38.12","translation_id":"net-engnet","book_id":"GEN","chapter":38,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.12","text":"After some time . There is not enough information in the narrative to know how long this was. The text says “the days increased.” It was long enough for Shelah to mature and for Tamar to realize she would not have him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2038%3A12/1"}
{"id":349,"verse_id":"GEN.38.21","translation_id":"net-engnet","book_id":"GEN","chapter":38,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"38.21","text":"The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15 ); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2038%3A21/2"}
{"id":350,"verse_id":"GEN.38.29","translation_id":"net-engnet","book_id":"GEN","chapter":38,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"38.29","text":"The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant ( Gen 46:12 and Num 26:20 ). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Belong?” JBL 96 (1977): 27-44.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2038%3A29/3"}
{"id":351,"verse_id":"GEN.38.30","translation_id":"net-engnet","book_id":"GEN","chapter":38,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.30","text":"Perhaps the child was named Zerah because of the scarlet thread . Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe ( Num 26:20 ) from whom Achan descended ( Josh 7:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2038%3A30/1"}
{"id":352,"verse_id":"GEN.39.1","translation_id":"net-engnet","book_id":"GEN","chapter":39,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"39.1","text":"Captain of the guard . See the note on this phrase in Gen 37:36 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2039%3A1/2"}
{"id":353,"verse_id":"GEN.39.4","translation_id":"net-engnet","book_id":"GEN","chapter":39,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.4","text":"The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2039%3A4/1"}
{"id":354,"verse_id":"GEN.39.5","translation_id":"net-engnet","book_id":"GEN","chapter":39,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"39.5","text":"The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed ( Gen 12:1-3 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2039%3A5/3"}
{"id":355,"verse_id":"GEN.39.5","translation_id":"net-engnet","book_id":"GEN","chapter":39,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"39.5","text":"The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Genesis%2039%3A5/5"}
{"id":356,"verse_id":"GEN.39.6","translation_id":"net-engnet","book_id":"GEN","chapter":39,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"39.6","text":"The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2039%3A6/2"}
{"id":357,"verse_id":"GEN.39.6","translation_id":"net-engnet","book_id":"GEN","chapter":39,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"39.6","text":"The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Genesis%2039%3A6/5"}
{"id":358,"verse_id":"GEN.39.12","translation_id":"net-engnet","book_id":"GEN","chapter":39,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"39.12","text":"For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2039%3A12/2"}
{"id":359,"verse_id":"GEN.39.14","translation_id":"net-engnet","book_id":"GEN","chapter":39,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"39.14","text":"A Hebrew man . Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2039%3A14/2"}
{"id":360,"verse_id":"GEN.39.17","translation_id":"net-engnet","book_id":"GEN","chapter":39,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"39.17","text":"That Hebrew slave . Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2039%3A17/2"}
{"id":361,"verse_id":"GEN.39.20","translation_id":"net-engnet","book_id":"GEN","chapter":39,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"39.20","text":"The story of Joseph is filled with cycles and repetition: He has two dreams (chap. ), he interprets two dreams in prison (chap. ) and the two dreams of Pharaoh (chap. ), his brothers make two trips to see him (chaps. 42-43 ), and here, for the second time (see 37:24 ), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2039%3A20/2"}
{"id":362,"verse_id":"GEN.40.1","translation_id":"net-engnet","book_id":"GEN","chapter":40,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"40.1","text":"The baker may be the Egyptian retehti , the head of the bakers, who had privileges in the royal court.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2040%3A1/2"}
{"id":363,"verse_id":"GEN.40.1","translation_id":"net-engnet","book_id":"GEN","chapter":40,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"40.1","text":"The Hebrew verb translated offended here is the same one translated “sin” in 39:9 . Perhaps there is an intended contrast between these officials, who deserve to be imprisoned, and Joseph, who refused to sin against God, but was thrown into prison in spite of his innocence.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2040%3A1/3"}
{"id":364,"verse_id":"GEN.40.4","translation_id":"net-engnet","book_id":"GEN","chapter":40,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"40.4","text":"He served them . This is the same Hebrew verb, meaning “to serve as a personal attendant,” that was translated “became [his] servant” in 39:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2040%3A4/1"}
{"id":365,"verse_id":"GEN.40.11","translation_id":"net-engnet","book_id":"GEN","chapter":40,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"40.11","text":"The cupbearer’s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2040%3A11/2"}
{"id":366,"verse_id":"GEN.41.41","translation_id":"net-engnet","book_id":"GEN","chapter":41,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"41.41","text":"Joseph became the grand vizier of the land of Egypt . See W. A. Ward, “The Egyptian Office of Joseph,” JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel , 129-31.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2041%3A41/2"}
{"id":367,"verse_id":"GEN.41.45","translation_id":"net-engnet","book_id":"GEN","chapter":41,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"41.45","text":"The name Asenath may mean “she belongs to the goddess Neit” (see HALOT 74 s.v. אָֽסְנַת ). A novel was written at the beginning of the first century entitled Joseph and Asenath , which included a legendary account of the conversion of Asenath to Joseph’s faith in Yahweh. However, all that can be determined from this chapter is that their children received Hebrew names. See also V. Aptowitzer, “Asenath, the Wife of Joseph – a Haggadic Literary-Historical Study,” HUCA 1 (1924): 239-306.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2041%3A45/2"}
{"id":368,"verse_id":"GEN.41.45","translation_id":"net-engnet","book_id":"GEN","chapter":41,"verse":45,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"41.45","text":"On (also in v. 50 ) is another name for the city of Heliopolis.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2041%3A45/3"}
{"id":369,"verse_id":"GEN.41.51","translation_id":"net-engnet","book_id":"GEN","chapter":41,"verse":51,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.51","text":"The name Manasseh ( מְנַשֶּׁה , mÿnasheh ) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי ( nashani ) may have been used instead of the normal נִשַּׁנִי ( nishani ) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2041%3A51/1"}
{"id":370,"verse_id":"GEN.41.52","translation_id":"net-engnet","book_id":"GEN","chapter":41,"verse":52,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.52","text":"The name Ephraim ( אֶפְרַיִם , ’ efrayim ), a form of the Hebrew verb פָּרָה ( parah ), means “to bear fruit.” The theme of fruitfulness is connected with this line of the family from Rachel ( 30:2 ) on down (see Gen 49:22 , Deut 33:13-17 , and Hos 13:15 ). But there is some difficulty with the name “Ephraim” itself. It appears to be a dual, for which F. Delitzsch simply said it meant “double fruitfulness” ( New Commentary on Genesis , 2:305). G. J. Spurrell suggested it was a diphthongal pronunciation of a name ending in -an or -am , often thought to be dual suffixes ( Notes on the text of the book of Genesis , 334). Many, however, simply connect the name to the territory of Ephraim and interpret it to be “fertile land” (C. Fontinoy, “Les noms de lieux en -ayim dans la Bible,” UF 3 [1971]: 33-40). The dual would then be an old locative ending. There is no doubt that the name became attached to the land in which the tribe settled, and it is possible that is where the dual ending came from, but in this story it refers to Joseph’s God-given fruitfulness.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2041%3A52/1"}
{"id":371,"verse_id":"GEN.42.1","translation_id":"net-engnet","book_id":"GEN","chapter":42,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"42.1","text":"Why are you looking at each other? The point of Jacob’s question is that his sons should be going to get grain rather than sitting around doing nothing. Jacob, as the patriarch, still makes the decisions for the whole clan.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2042%3A1/3"}
{"id":372,"verse_id":"GEN.42.6","translation_id":"net-engnet","book_id":"GEN","chapter":42,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"42.6","text":"Joseph’s brothers came and bowed down before him . Here is the beginning of the fulfillment of Joseph’s dreams (see ). But it is not the complete fulfillment, since all his brothers and his parents must come. The point of the dream, of course, was not simply to get the family to bow to Joseph, but that Joseph would be placed in a position of rule and authority to save the family and the world ( 41:57 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2042%3A6/2"}
{"id":373,"verse_id":"GEN.42.7","translation_id":"net-engnet","book_id":"GEN","chapter":42,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"42.7","text":"But pretended to be a stranger . Joseph intends to test his brothers to see if they have changed and have the integrity to be patriarchs of the tribes of Israel. He will do this by putting them in the same situations that they and he were in before. The first test will be to awaken their conscience.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2042%3A7/1"}
{"id":374,"verse_id":"GEN.42.9","translation_id":"net-engnet","book_id":"GEN","chapter":42,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"42.9","text":"You are spies . Joseph wanted to see how his brothers would react if they were accused of spying.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2042%3A9/1"}
{"id":375,"verse_id":"GEN.42.17","translation_id":"net-engnet","book_id":"GEN","chapter":42,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"42.17","text":"The same Hebrew word is used for Joseph’s imprisonment in 40:3, 4, 7 . There is some mirroring going on in the narrative. The Hebrew word used here ( אָסַף , ’ asaf , “to gather”) is not normally used in a context like this (for placing someone in prison), but it forms a wordplay on the name Joseph ( יוֹסֵף , yosoef ) and keeps the comparison working.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2042%3A17/1"}
{"id":376,"verse_id":"GEN.42.18","translation_id":"net-engnet","book_id":"GEN","chapter":42,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"42.18","text":"For I fear God . Joseph brings God into the picture to awaken his brothers’ consciences. The godly person cares about the welfare of people, whether they live or die. So he will send grain back, but keep one of them in Egypt. This action contrasts with their crime of selling their brother into slavery.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2042%3A18/3"}
{"id":377,"verse_id":"GEN.42.21","translation_id":"net-engnet","book_id":"GEN","chapter":42,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"42.21","text":"The repetition of the Hebrew noun translated distress draws attention to the fact that they regard their present distress as appropriate punishment for their refusal to ignore their brother when he was in distress.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2042%3A21/4"}
{"id":378,"verse_id":"GEN.42.34","translation_id":"net-engnet","book_id":"GEN","chapter":42,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"42.34","text":"Joseph’s brothers soften the news considerably, making it sound like Simeon was a guest of Joseph ( Leave one of your brothers with me ) instead of being bound in prison. They do not mention the threat of death and do not at this time speak of the money in the one sack.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2042%3A34/3"}
{"id":379,"verse_id":"GEN.42.38","translation_id":"net-engnet","book_id":"GEN","chapter":42,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"42.38","text":"The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2042%3A38/2"}
{"id":380,"verse_id":"GEN.42.38","translation_id":"net-engnet","book_id":"GEN","chapter":42,"verse":38,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"42.38","text":"The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2042%3A38/3"}
{"id":381,"verse_id":"GEN.43.7","translation_id":"net-engnet","book_id":"GEN","chapter":43,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"43.7","text":"The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13 ). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31 , but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19 ), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2043%3A7/3"}
{"id":382,"verse_id":"GEN.43.9","translation_id":"net-engnet","book_id":"GEN","chapter":43,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.9","text":"I will bear the blame before you all my life . It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2043%3A9/2"}
{"id":383,"verse_id":"GEN.43.13","translation_id":"net-engnet","book_id":"GEN","chapter":43,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.13","text":"The man refers to the Egyptian official, whom the reader or hearer of the narrative knows is Joseph. In this context both the sons and Jacob refer to him simply as “the man” (see vv. 3-7 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2043%3A13/2"}
{"id":384,"verse_id":"GEN.43.14","translation_id":"net-engnet","book_id":"GEN","chapter":43,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"43.14","text":"Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2043%3A14/3"}
{"id":385,"verse_id":"GEN.43.17","translation_id":"net-engnet","book_id":"GEN","chapter":43,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.17","text":"This verse is a summary statement. The next verses delineate intermediate steps (see v. 24 ) in the process.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2043%3A17/2"}
{"id":386,"verse_id":"GEN.43.23","translation_id":"net-engnet","book_id":"GEN","chapter":43,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.23","text":"Your God and the God of your father …This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2043%3A23/2"}
{"id":387,"verse_id":"GEN.43.29","translation_id":"net-engnet","book_id":"GEN","chapter":43,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.29","text":"Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2043%3A29/2"}
{"id":388,"verse_id":"GEN.43.33","translation_id":"net-engnet","book_id":"GEN","chapter":43,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.33","text":"The brothers’ astonishment indicates that Joseph arranged them in this way. They were astonished because there was no way, as far as they were concerned, that Joseph could have known the order of their birth.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2043%3A33/2"}
{"id":389,"verse_id":"GEN.44.14","translation_id":"net-engnet","book_id":"GEN","chapter":44,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"44.14","text":"Judah and his brothers . The narrative is already beginning to bring Judah to the forefront.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2044%3A14/1"}
{"id":390,"verse_id":"GEN.44.16","translation_id":"net-engnet","book_id":"GEN","chapter":44,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"44.16","text":"God has exposed the sin of your servants . The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2044%3A16/3"}
{"id":391,"verse_id":"GEN.44.18","translation_id":"net-engnet","book_id":"GEN","chapter":44,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"44.18","text":"You are just like Pharaoh . Judah’s speech begins with the fear and trembling of one who stands condemned. Joseph has as much power as Pharaoh, either to condemn or to pardon. Judah will make his appeal, wording his speech in such a way as to appeal to Joseph’s compassion for the father, whom he mentions no less than fourteen times in the speech.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2044%3A18/3"}
{"id":392,"verse_id":"GEN.44.29","translation_id":"net-engnet","book_id":"GEN","chapter":44,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"44.29","text":"The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2044%3A29/2"}
{"id":393,"verse_id":"GEN.45.5","translation_id":"net-engnet","book_id":"GEN","chapter":45,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"45.5","text":"You sold me here, for God sent me . The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2045%3A5/2"}
{"id":394,"verse_id":"GEN.45.7","translation_id":"net-engnet","book_id":"GEN","chapter":45,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"45.7","text":"God sent me . The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2045%3A7/1"}
{"id":395,"verse_id":"GEN.46.1","translation_id":"net-engnet","book_id":"GEN","chapter":46,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"46.1","text":"Beer Sheba . See Gen 21:31; 28:10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2046%3A1/2"}
{"id":396,"verse_id":"GEN.46.20","translation_id":"net-engnet","book_id":"GEN","chapter":46,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"46.20","text":"On is another name for the city of Heliopolis.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2046%3A20/1"}
{"id":397,"verse_id":"GEN.46.21","translation_id":"net-engnet","book_id":"GEN","chapter":46,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"46.21","text":"The sons of Benjamin . It is questionable whether youthful Benjamin had ten sons by the time he went into Egypt, but it is not impossible. If Benjamin was born when Joseph was six or seven, he was ten when Joseph was sold into Egypt, and would have been thirty-two at this point. Some suggest that the list originally served another purpose and included the names of all who were in the immediate family of the sons, whether born in Canaan or later in Egypt.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2046%3A21/1"}
{"id":398,"verse_id":"GEN.46.34","translation_id":"net-engnet","book_id":"GEN","chapter":46,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"46.34","text":"So that you may live in the land of Goshen . Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen , located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2046%3A34/2"}
{"id":399,"verse_id":"GEN.47.7","translation_id":"net-engnet","book_id":"GEN","chapter":47,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"47.7","text":"The precise meaning of the Hebrew verb translated “blessed” is difficult in this passage, because the content of Jacob’s blessing is not given. The expression could simply mean that he greeted Pharaoh, but that seems insufficient in this setting. Jacob probably praised Pharaoh, for the verb is used this way for praising God. It is also possible that he pronounced a formal prayer of blessing, asking God to reward Pharaoh for his kindness.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2047%3A7/2"}
{"id":400,"verse_id":"GEN.47.11","translation_id":"net-engnet","book_id":"GEN","chapter":47,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"47.11","text":"The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region ( Exod 1:11; 12:37 ). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2047%3A11/2"}
{"id":401,"verse_id":"GEN.47.19","translation_id":"net-engnet","book_id":"GEN","chapter":47,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"47.19","text":"Pharaoh’s slaves . The idea of slavery is not attractive to the modern mind, but in the ancient world it was the primary way of dealing with the poor and destitute. If the people became slaves of Pharaoh, it was Pharaoh’s responsibility to feed them and care for them. It was the best way for them to survive the famine.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2047%3A19/2"}
{"id":402,"verse_id":"GEN.47.25","translation_id":"net-engnet","book_id":"GEN","chapter":47,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"47.25","text":"Slaves . See the note on this word in v. 21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2047%3A25/2"}
{"id":403,"verse_id":"GEN.47.29","translation_id":"net-engnet","book_id":"GEN","chapter":47,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"47.29","text":"On the expression put your hand under my thigh see Gen 24:2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2047%3A29/2"}
{"id":404,"verse_id":"GEN.47.31","translation_id":"net-engnet","book_id":"GEN","chapter":47,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"47.31","text":"The Hebrew verb normally means “bow down,” especially in worship or prayer. Here it might simply mean “bend low,” perhaps from weakness or approaching death. The narrative is ambiguous at this point and remains open to all these interpretations.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Genesis%2047%3A31/5"}
{"id":405,"verse_id":"GEN.48.5","translation_id":"net-engnet","book_id":"GEN","chapter":48,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"48.5","text":"They will be mine . Jacob is here adopting his two grandsons Manasseh and Ephraim as his sons, and so they will have equal share with the other brothers. They will be in the place of Joseph and Levi (who will become a priestly tribe) in the settlement of the land. See I. Mendelsohn, “A Ugaritic Parallel to the Adoption of Ephraim and Manasseh,” IEJ (1959): 180-83.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2048%3A5/1"}
{"id":406,"verse_id":"GEN.48.6","translation_id":"net-engnet","book_id":"GEN","chapter":48,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"48.6","text":"Listed under the names of their brothers in their inheritance . This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2048%3A6/3"}
{"id":407,"verse_id":"GEN.48.16","translation_id":"net-engnet","book_id":"GEN","chapter":48,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"48.16","text":"The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2048%3A16/1"}
{"id":408,"verse_id":"GEN.48.20","translation_id":"net-engnet","book_id":"GEN","chapter":48,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"48.20","text":"On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2048%3A20/3"}
{"id":409,"verse_id":"GEN.49.4","translation_id":"net-engnet","book_id":"GEN","chapter":49,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"49.4","text":"This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2049%3A4/3"}
{"id":410,"verse_id":"GEN.49.7","translation_id":"net-engnet","book_id":"GEN","chapter":49,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.7","text":"Divide…scatter . What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2049%3A7/1"}
{"id":411,"verse_id":"GEN.49.8","translation_id":"net-engnet","book_id":"GEN","chapter":49,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.8","text":"There is a wordplay here; the name Judah ( יְהוּדָה , yÿhudah ) sounds in Hebrew like the verb translated praise ( יוֹדוּךָ , yodukha ). The wordplay serves to draw attention to the statement as having special significance.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2049%3A8/1"}
{"id":412,"verse_id":"GEN.49.15","translation_id":"net-engnet","book_id":"GEN","chapter":49,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"49.15","text":"The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work ( become a slave laborer ) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in ,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Genesis%2049%3A15/2"}
{"id":413,"verse_id":"GEN.49.16","translation_id":"net-engnet","book_id":"GEN","chapter":49,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.16","text":"The name Dan ( דָּן , dan ) means “judge” and forms a wordplay with the following verb.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2049%3A16/1"}
{"id":414,"verse_id":"GEN.49.17","translation_id":"net-engnet","book_id":"GEN","chapter":49,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.17","text":"The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2049%3A17/1"}
{"id":415,"verse_id":"GEN.49.18","translation_id":"net-engnet","book_id":"GEN","chapter":49,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.18","text":"I wait for your deliverance, O Lord . As Jacob sees the conflicts that lie ahead for Dan and Gad (see v. 19 ), he offers a brief prayer for their security.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2049%3A18/1"}
{"id":416,"verse_id":"GEN.49.25","translation_id":"net-engnet","book_id":"GEN","chapter":49,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"49.25","text":"Jacob envisions God imparting both agricultural ( blessings from the sky above, blessings from the deep that lies below ) and human fertility ( blessings of the breasts and womb ) to Joseph and his family.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Genesis%2049%3A25/4"}
{"id":417,"verse_id":"GEN.50.3","translation_id":"net-engnet","book_id":"GEN","chapter":50,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"50.3","text":"Seventy days . This probably refers to a time of national mourning.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2050%3A3/3"}
{"id":418,"verse_id":"GEN.50.10","translation_id":"net-engnet","book_id":"GEN","chapter":50,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"50.10","text":"The location of the threshing floor of Atad is not certain. The expression the other side of the Jordan could refer to the eastern or western bank, depending on one’s perspective. However, it is commonly used in the OT for Transjordan. This would suggest that the entourage came up the Jordan Valley and crossed into the land at Jericho, just as the Israelites would in the time of Joshua.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Genesis%2050%3A10/1"}
{"id":419,"verse_id":"GEN.50.11","translation_id":"net-engnet","book_id":"GEN","chapter":50,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"50.11","text":"The name Abel Mizraim means “the mourning of Egypt.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Genesis%2050%3A11/3"}
{"id":420,"verse_id":"EXO.1.1","translation_id":"net-engnet","book_id":"EXO","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"Chapter introduces the theme of bondage in Egypt and shows the intensifying opposition to the fulfillment of promises given earlier to Abraham, Isaac, and Jacob. The first seven verses announce the theme of Israel’s prosperity in Egypt. The second section (vv. 8-14 ) reports continued prosperity in the face of deliberate opposition. The third section (vv. 15-21 ) explains the prosperity as divine favor in spite of Pharaoh’s covert attempts at controlling the population. The final verse records a culmination in the developing tyranny and provides a transition to the next section – Pharaoh commands the open murder of the males. The power of God is revealed in the chapter as the people flourish under the forces of evil. However, by the turn of affairs at the end of the chapter, the reader is left with a question about the power of God – “What can God do?” This is good Hebrew narrative, moving the reader through tension after tension to reveal the sovereign power and majesty of the Lord God, but calling for faith every step of the way. See also D. W. Wicke, “The Literary Structure of Exodus 1:2 – 2:10 ,” JSOT 24 (1982): 99-107.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%201%3A1/1"}
{"id":421,"verse_id":"EXO.1.1","translation_id":"net-engnet","book_id":"EXO","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.1","text":"The name of the book of Exodus in the Hebrew Bible is שְׁמוֹת ( shÿmot ), the word for “Names,” drawn from the beginning of the book. The inclusion of the names at this point forms a literary connection to the book of Genesis. It indicates that the Israelites living in bondage had retained a knowledge of their ancestry, and with it, a knowledge of God’s promise.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%201%3A1/3"}
{"id":422,"verse_id":"EXO.1.5","translation_id":"net-engnet","book_id":"EXO","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.5","text":"describes in more detail Jacob’s coming to Egypt with his family. The Greek text of Exod 1:5 and of Gen 46:27 and two Qumran manuscripts, have the number as seventy-five, counting the people a little differently. E. H. Merrill in conjunction with F. Delitzsch notes that the list in of those who entered Egypt includes Hezron and Hamul, who did so in potentia , since they were born after the family entered Egypt. Joseph’s sons are also included, though they too were born in Egypt. “The list must not be pressed too literally” (E. H. Merrill, Kingdom of Priests , 49).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%201%3A5/3"}
{"id":423,"verse_id":"EXO.1.8","translation_id":"net-engnet","book_id":"EXO","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.8","text":"It would be difficult to identify who this “new king” might be, since the chronology of ancient Israel and Egypt is continually debated. Scholars who take the numbers in the Bible more or less at face value would place the time of Jacob’s going down to Egypt in about 1876 b.c . This would put Joseph’s experience in the period prior to the Hyksos control of Egypt (1720-1570’s), and everything in the narrative about Joseph points to a native Egyptian setting and not a Hyksos one. Joseph’s death, then, would have been around 1806 b.c. , just a few years prior to the end of the 12th Dynasty of Egypt. This marked the end of the mighty Middle Kingdom of Egypt. The relationship between the Hyksos (also Semites) and the Israelites may have been amicable, and the Hyksos then might very well be the enemies that the Egyptians feared in Exodus 1:10 . It makes good sense to see the new king who did not know Joseph as either the founder (Amosis, 1570-1546) or an early king of the powerful 18th Dynasty (like Thutmose I). Egypt under this new leadership drove out the Hyksos and reestablished Egyptian sovereignty. The new rulers certainly would have been concerned about an increasing Semite population in their territory (see E. H. Merrill, Kingdom of Priests , 49-55).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%201%3A8/1"}
{"id":424,"verse_id":"EXO.1.11","translation_id":"net-engnet","book_id":"EXO","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.11","text":"The verb עַנֹּתוֹ (’ annoto ) is the Piel infinitive construct from עָנָה (’ anah , “to oppress”). The word has a wide range of meanings. Here it would include physical abuse, forced subjugation, and humiliation. This king was trying to crush the spirit of Israel by increasing their slave labor. Other terms in the passage that describe this intent include “bitter” and “crushing.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%201%3A11/3"}
{"id":425,"verse_id":"EXO.1.11","translation_id":"net-engnet","book_id":"EXO","chapter":1,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.11","text":"Many scholars assume that because this city was named Rameses, the Pharaoh had to be Rameses II, and hence that a late date for the exodus (and a late time for the sojourn in Egypt) is proved. But if the details of the context are taken as seriously as the mention of this name, this cannot be the case. If one grants for the sake of discussion that Rameses II was on the throne and oppressing Israel, it is necessary to note that Moses is not born yet. It would take about twenty or more years to build the city, then eighty more years before Moses appears before Pharaoh (Rameses), and then a couple of years for the plagues – this man would have been Pharaoh for over a hundred years. That is clearly not the case for the historical Rameses II. But even more determining is the fact that whoever the Pharaoh was for whom the Israelites built the treasure cities, he died before Moses began the plagues. The Bible says that when Moses grew up and killed the Egyptian, he fled from Pharaoh (whoever that was) and remained in exile until he heard that that Pharaoh had died. So this verse cannot be used for a date of the exodus in the days of Rameses, unless many other details in the chapters are ignored. If it is argued that Rameses was the Pharaoh of the oppression, then his successor would have been the Pharaoh of the exodus. Rameses reigned from 1304 b.c. until 1236 and then was succeeded by Merneptah. That would put the exodus far too late in time, for the Merneptah stela refers to Israel as a settled nation in their land. One would have to say that the name Rameses in this chapter may either refer to an earlier king, or, more likely, reflect an updating in the narrative to name the city according to its later name (it was called something else when they built it, but later Rameses finished it and named it after himself [see B. Jacob, Exodus , 14]). For further discussion see G. L. Archer, “An 18th Dynasty Ramses,” JETS 17 (1974): 49-50; and C. F. Aling, “The Biblical City of Ramses,” JETS 25 (1982): 129-37. Furthermore, for vv. 11-14 , see K. A. Kitchen, “From the Brick Fields of Egypt,” TynBul 27 (1976): 137-47.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%201%3A11/5"}
{"id":426,"verse_id":"EXO.1.14","translation_id":"net-engnet","book_id":"EXO","chapter":1,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.14","text":"The verb מָרַר ( marar ) anticipates the introduction of the theme of bitterness in the instructions for the Passover.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%201%3A14/1"}
{"id":427,"verse_id":"EXO.1.15","translation_id":"net-engnet","book_id":"EXO","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.15","text":"The word for “midwife” is simply the Piel participle of the verb יָלַד ( yalad , “to give birth”). So these were women who assisted in the childbirth process. It seems probable that given the number of the Israelites in the passage, these two women could not have been the only Hebrew midwives, but they may have been over the midwives (Rashi). Moreover, the LXX and Vulgate do not take “Hebrew” as an adjective, but as a genitive after the construct, yielding “midwives of/over the Hebrews.” This leaves open the possibility that these women were not Hebrews. This would solve the question of how the king ever expected Hebrew midwives to kill Hebrew children. And yet, the two women have Hebrew names.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%201%3A15/2"}
{"id":428,"verse_id":"EXO.1.16","translation_id":"net-engnet","book_id":"EXO","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.16","text":"The instructions must have been temporary or selective, otherwise the decree from the king would have ended the slave population of Hebrews. It is also possible that the king did not think through this, but simply took steps to limit the population growth. The narrative is not interested in supplying details, only in portraying the king as a wicked fool bent on destroying Israel.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%201%3A16/4"}
{"id":429,"verse_id":"EXO.1.19","translation_id":"net-engnet","book_id":"EXO","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.19","text":"See further N. Lemche, “‘Hebrew’ as a National Name for Israel,” ST 33 (1979): 1-23.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%201%3A19/1"}
{"id":430,"verse_id":"EXO.2.1","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.1","text":"The chapter records the exceptional survival of Moses under the decree of death by Pharaoh (vv. 1-10 ), the flight of Moses from Pharaoh after killing the Egyptian (vv. 11-15 ), the marriage of Moses (vv. 16-22 ), and finally a note about the Lord ’s hearing the sighing of the people in bondage (vv. 23-25 ). The first part is the birth. The Bible has several stories about miraculous or special births and deliverances of those destined to lead Israel. Their impact is essentially to authenticate the individual’s ministry. If the person’s beginning was providentially provided and protected by the Lord , then the mission must be of divine origin too. In this chapter the plot works around the decree for the death of the children – a decree undone by the women. The second part of the chapter records Moses’ flight and marriage. Having introduced the deliverer Moses in such an auspicious way, the chapter then records how this deliverer acted presumptuously and had to flee for his life. Any deliverance God desired had to be supernatural, as the chapter’s final note about answering prayer shows.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A1/1"}
{"id":431,"verse_id":"EXO.2.3","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.3","text":"See on the meaning of this basket C. Cohen, “Hebrew tbh : Proposed Etymologies,” JANESCU 9 (1972): 36-51. This term is used elsewhere only to refer to the ark of Noah. It may be connected to the Egyptian word for “chest.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A3/1"}
{"id":432,"verse_id":"EXO.2.3","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.3","text":"The circumstances of the saving of the child Moses have prompted several attempts by scholars to compare the material to the Sargon myth. See R. F. Johnson, IDB 3:440-50; for the text see L. W. King, Chronicles concerning Early Babylonian Kings , 2:87-90. Those who see the narrative using the Sargon story’s pattern would be saying that the account presents Moses in imagery common to the ancient world’s expectations of extraordinary achievement and deliverance. In the Sargon story the infant’s mother set him adrift in a basket in a river; he was loved by the gods and destined for greatness. Saying Israel used this to invent the account in Exodus would undermine its reliability. But there are other difficulties with the Sargon comparison, not the least of which is the fact that the meaning and function of the Sargon story are unclear. Second, there is no outside threat to the child Sargon. The account simply shows how a child was exposed, rescued, nurtured, and became king (see B. S. Childs, Exodus [OTL], 8-12). Third, other details do not fit: Moses’ father is known, Sargon’s is not; Moses is never abandoned, since he is never out of the care of his parents, and the finder is a princess and not a goddess. Moreover, without knowing the precise function and meaning of the Sargon story, it is almost impossible to explain its use as a pattern for the biblical account. By itself, the idea of a mother putting a child by the river if she wants him to be found would have been fairly sensible, for that is where the women of the town would be washing their clothes or bathing. If someone wanted to be sure the infant was discovered by a sympathetic woman, there would be no better setting (see R. A. Cole, Exodus [TOTC], 57). While there need not be a special genre of storytelling here, it is possible that might have drawn on some of the motifs and forms of the other account to describe the actual event in the sparing of Moses – if they knew of it. If so it would show that Moses was cast in the form of the greats of the past.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A3/2"}
{"id":433,"verse_id":"EXO.2.5","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.5","text":"It is impossible, perhaps, to identify with certainty who this person was. For those who have taken a view that Rameses was the pharaoh, there were numerous daughters for Rameses. She is named Tharmuth in Jub . 47:5; Josephus spells it Thermouthis ( Ant. 2.9.5 [2.224]), but Eusebius has Merris ( Praep. Ev. ix. 27). E. H. Merrill ( Kingdom of Priests , 60) makes a reasonable case for her identification as the famous Hatshepsut, daughter of Thutmose I. She would have been there about the time of Moses’ birth, and the general picture of her from history shows her to be the kind of princess with enough courage to countermand a decree of her father.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A5/1"}
{"id":434,"verse_id":"EXO.2.5","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.5","text":"A disjunctive vav initiates here a circumstantial clause. The picture is one of a royal entourage coming down to the edge of a tributary of the river, and while the princess was bathing, her female attendants were walking along the edge of the water out of the way of the princess. They may not have witnessed the discovery or the discussion.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A5/3"}
{"id":435,"verse_id":"EXO.2.7","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.7","text":"The text uses קָרָא ( qara ’), meaning “to call” or “summon.” Pharaoh himself will “summon” Moses many times in the plague narratives. Here the word is used for the daughter summoning the child’s mother to take care of him. The narratives in the first part of the book of Exodus include a good deal of foreshadowing of events that occur in later sections of the book (see M. Fishbane, Biblical Text and Texture ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A7/1"}
{"id":436,"verse_id":"EXO.2.8","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.8","text":"The word used to describe the sister (Miriam probably) is עַלְמָה (’ alma ), the same word used in Isa 7:14 , where it is usually translated either “virgin” or “young woman.” The word basically means a young woman who is ripe for marriage. This would indicate that Miriam is a teenager and so about fifteen years older than Moses.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A8/2"}
{"id":437,"verse_id":"EXO.2.8","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.8","text":"During this period of Egyptian history the royal palaces were in the northern or Delta area of Egypt, rather than up the Nile as in later periods. The proximity of the royal residences to the Israelites makes this and the plague narratives all the more realistic. Such direct contact would have been unlikely if Moses had had to travel up the Nile to meet with Pharaoh. In the Delta area things were closer. Here all the people would have had access to the tributaries of the Nile near where the royal family came, but the royal family probably had pavilions and hunting lodges in the area. See also N. Osborn, “Where on Earth Are We? Problems of Position and Movement in Space,” BT 31 (1980): 239-42.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A8/4"}
{"id":438,"verse_id":"EXO.2.10","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.10","text":"The naming provides the climax and summary of the story. The name of “Moses” ( מֹשֶׁה , mosheh ) is explained by “I have drawn him ( מְשִׁיתִהוּ , mÿshitihu ) from the water.” It appears that the name is etymologically connected to the verb in the saying, which is from מָשָׁה ( mashah , “to draw out”). But commentators have found it a little difficult that the explanation of the name by the daughter of Pharaoh is in Hebrew when the whole background is Egyptian (U. Cassuto, Exodus , 20). Moreover, the Hebrew spelling of the name is the form of the active participle (“the one who draws out”); to be a precise description it should have been spelled מָשׁוּי ( mashuy ), the passive participle (“the one drawn out”). The etymology is not precise; rather, it is a wordplay (called paronomasia). Either the narrator merely attributed words to her (which is unlikely outside of fiction), or the Hebrew account simply translated what she had said into Hebrew, finding a Hebrew verb with the same sounds as the name. Such wordplays on names (also popular etymology) are common in the Bible. Most agree that the name is an Egyptian name. Josephus attempted to connect the biblical etymology with the name in Greek, Mouses , stating that Mo is Egyptian for water, and uses means those rescued from it ( Ant. 2.9.6 [2.228]; see also J. Gwyn Griffiths, “The Egyptian Derivation of the Name Moses,” JNES 12 [1953]: 225). But the solution to the name is not to be derived from the Greek rendering. Due to the estimation Egyptians had of the Nile, the princess would have thought of the child from the river as a supernatural provision. The Egyptian hieroglyphic ms can be the noun “child” or the perfective verb “be born.” This was often connected with divine elements for names: Ptah-mose, “Ptah is born.” Also the name Rameses ( R ’ -m-sw ) means “[the god] Re’ is he who has born him.” If the name Moses is Egyptian, there are some philological difficulties (see the above article for their treatment). The significance of all this is that when the child was named by the princess, an Egyptian word related to ms was used, meaning something like “child” or “born.” The name might have even been longer, perhaps having a theophoric element (divine name) with it – “child of [some god].” The name’s motivation came from the fact that she drew him from the Nile, the source of life in Egypt. But the sound of the name recalled for the Hebrews the verb “to draw out” in their own language. Translating the words of the princess into Hebrew allowed for the effective wordplay to capture the significance of the story in the sound of the name. The implication for the Israelites is something to this effect: “You called him ‘born one’ in your language and after your custom, but in our language that name means ‘drawing out’ – which is what was to become of him. You drew him out of the water, but he would draw us out of Egypt through the water.” So the circumstances of the story show Moses to be a man of destiny, and this naming episode summarizes how divine providence was at work in Israel. To the Israelites the name forever commemorated the portent of this event in the early life of the great deliverer (see Isa 63:11 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A10/3"}
{"id":439,"verse_id":"EXO.2.11","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.11","text":"Chapter described how Israel was flourishing in spite of the bondage. Chapter first told how God providentially provided the deliverer, but now when this deliverer attempted to deliver one of his people, it turned out badly, and he had to flee for his life. This section makes an interesting study in the presumption of the leader, what Christian expositors would rightly describe as trying to do God’s work by the flesh. The section has two parts to it: the flight from Egypt over the failed attempt to deliver (vv. 11-15 ), and Moses’ introduction to life as the deliverer in Midian (vv. 16-22 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A11/1"}
{"id":440,"verse_id":"EXO.2.11","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.11","text":"The expression “those days” refers to the days of bondage.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A11/2"}
{"id":441,"verse_id":"EXO.2.12","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.12","text":"The verb וַיַּךְ ( vayyakh ) is from the root נָכָה ( nakhah , “to smite, attack”) which is used in v. 11 . This new attack is fatal. The repetition of the verb, especially in Exodus, anticipates the idea of “eye for eye, tooth for tooth.” The problem is, however, that Moses was not authorized to take this matter into his own hands in this way. The question the next day was appropriate: “Who made you a ruler and a judge over us?” The answer? No one – yet.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A12/3"}
{"id":442,"verse_id":"EXO.2.13","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"2.13","text":"Heb “your neighbor.” The word רֵעֶךָ ( re ’ ekha ) appears again in 33:11 to describe the ease with which God and Moses conversed. The Law will have much to say about how the Israelites were to treat their “neighbors, fellow citizens” ( Exod 20:16-17; 21:14, 18, 35; 22:7-11, 14, 26 ; cf. Luke 10:25-37 ).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A13/6"}
{"id":443,"verse_id":"EXO.2.15","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.15","text":"The location of Midyan or Midian is uncertain, but it had to have been beyond the Egyptian borders on the east, either in the Sinai or beyond in the Arabah (south of the Dead Sea) or even on the east side of the Gulf of Aqaba. The Midianites seem to have traveled extensively in the desert regions. R. A. Cole ( Exodus [TOTC], 60) reasons that since they later were enemies of Israel, it is unlikely that these traditions would have been made up about Israel’s great lawgiver; further, he explains that “Ishmaelite” and “Kenite” might have been clan names within the region of Midian. But see, from a different point of view, G. W. Coats, “Moses and Midian,” JBL 92 (1973): 3-10.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A15/4"}
{"id":444,"verse_id":"EXO.2.17","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.17","text":"The verb used here is וַיּוֹשִׁעָן ( vayyoshi ’ an , “and he saved them”). The word means that he came to their rescue and delivered them. By the choice of words the narrator is portraying Moses as the deliverer – he is just not yet ready to deliver Israel from its oppressors.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A17/3"}
{"id":445,"verse_id":"EXO.2.18","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.18","text":"The name “Reuel” is given here. In other places (e.g., chap. ) he is called Jethro (cf. CEV, which uses “Jethro” here). Some suggest that this is simply a confusion of traditions. But it is not uncommon for ancients, like Sabean kings and priests, to have more than one name. Several of the kings of Israel, including Solomon, did. “Reuel” means “friend of God.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A18/2"}
{"id":446,"verse_id":"EXO.2.19","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.19","text":"Continuing the theme of Moses as the deliverer, the text now uses another word for salvation ( נָצַל , natsal , “to deliver, rescue”) in the sense of plucking out or away, snatching out of danger.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A19/1"}
{"id":447,"verse_id":"EXO.2.22","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.22","text":"Like the naming of Moses, this naming that incorporates a phonetic wordplay forms the commemorative summary of the account just provided. Moses seems to have settled into a domestic life with his new wife and his father-in-law. But when the first son is born, he named him גֵּרְשֹׁם ( gerÿshom ). There is little information available about what the name by itself might have meant. If it is linked to the verb “drive away” used earlier ( גָרַשׁ , garash ), then the final mem ( מ ) would have to be explained as an enclitic mem . It seems most likely that that verb was used in the narrative to make a secondary wordplay on the name. The primary explanation is the popular etymology supplied by Moses himself. He links the name to the verb גּוּר ( gur , “to sojourn, to live as an alien”). He then adds that he was a sojourner ( גֵּר , ger , the participle) in a foreign land. The word “foreign” ( נָכְרִיּה , nokhriyyah ) adds to the idea of his being a resident alien. The final syllable in the name would then be connected to the adverb “there” ( שָׁם , sham ). Thus, the name is given the significance in the story of “sojourner there” or “alien there.” He no doubt knew that this was not the actual meaning of the name; the name itself had already been introduced into the family of Levi ( 1 Chr 6:1, 16 ). He chose the name because its sounds reflected his sentiment at that time. But to what was Moses referring? In view of naming customs among the Semites, he was most likely referring to Midian as the foreign land. If Egypt had been the strange land, and he had now found his place, he would not have given the lad such a name. Personal names reflect the present or recent experiences, or the hope for the future. So this naming is a clear expression by Moses that he knows he is not where he is supposed to be. That this is what he meant is supported in the NT by Stephen ( Acts 7:29 ). So the choice of the name, the explanation of it, and the wordplay before it, all serve to stress the point that Moses had been driven away from his proper place of service.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A22/3"}
{"id":448,"verse_id":"EXO.2.23","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.23","text":"The next section of the book is often referred to as the “Call of Moses,” and that is certainly true. But it is much more than that. It is the divine preparation of the servant of God, a servant who already knew what his destiny was. In this section Moses is shown how his destiny will be accomplished. It will be accomplished because the divine presence will guarantee the power, and the promise of that presence comes with the important “I AM” revelation. The message that comes through in this, and other “I will be with you” passages, is that when the promise of God’s presence is correctly appropriated by faith, the servant of God can begin to build confidence for the task that lies ahead. It will no longer be, “Who am I that I should go?” but “I AM with you” that matters. The first little section, 2:23-25 , serves as a transition and introduction, for it records the Lord ’s response to Israel in her affliction. The second part is the revelation to Moses at the burning bush ( 3:1-10 ), which is one of the most significant theological sections in the Torah. Finally, the record of Moses’ response to the call with his objections ( 3:11-22 ), makes up the third part, and in a way, is a transition to the next section, where God supplies proof of his power.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A23/1"}
{"id":449,"verse_id":"EXO.2.24","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.24","text":"The word for this painfully intense “groaning” appears elsewhere to describe a response to having two broken arms ( Ezek 30:24 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A24/1"}
{"id":450,"verse_id":"EXO.2.24","translation_id":"net-engnet","book_id":"EXO","chapter":2,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.24","text":"The two verbs “heard” and “remembered,” both preterites, say far more than they seem to say. The verb שָׁמַע ( shama ’, “to hear”) ordinarily includes responding to what is heard. It can even be found in idiomatic constructions meaning “to obey.” To say God heard their complaint means that God responded to it. Likewise, the verb זָכַר ( zakhar , “to remember”) means to begin to act on the basis of what is remembered. A prayer to God that says, “Remember me,” is asking for more than mere recollection (see B. S. Childs, Memory and Tradition in Israel [SBT], 1-8). The structure of this section at the end of the chapter is powerful. There are four descriptions of the Israelites, with a fourfold reaction from God. On the Israelites’ side, they groaned ( אָנַח [’ anakh ], נְאָקָה [ nÿ ’ aqah ]) and cried out ( זָעַק [ za ’ aq ], שַׁוְעָה [ shav ’ ah ]) to God. On the divine side God heard ( שָׁמָע , shama ’) their groaning, remembered ( זָכַר , zakhar ) his covenant, looked ( רָאָה , ra ’ ah ) at the Israelites, and took notice ( יָדַע , yada ’) of them. These verbs emphasize God’s sympathy and compassion for the people. God is near to those in need; in fact, the deliverer had already been chosen. It is important to note at this point the repetition of the word “God.” The text is waiting to introduce the name “Yahweh” in a special way. Meanwhile, the fourfold repetition of “God” in vv. 24-25 is unusual and draws attention to the statements about his attention to Israel’s plight.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%202%3A24/2"}
{"id":451,"verse_id":"EXO.3.1","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.1","text":"The vav ( ו ) disjunctive with the name “Moses” introduces a new and important starting point. The Lord ’s dealing with Moses will fill the next two chapters.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A1/1"}
{"id":452,"verse_id":"EXO.3.1","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.1","text":"“Horeb” is another name for Mount Sinai. There is a good deal of foreshadowing in this verse, for later Moses would shepherd the people of Israel and lead them to Mount Sinai to receive the Law. See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A1/3"}
{"id":453,"verse_id":"EXO.3.2","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"The designation “the angel of the Lord ” ( Heb “the angel of Yahweh”) occurred in Genesis already ( 16:7-13; 21:17; 22:11-18 ). There is some ambiguity in the expression, but it seems often to be interchangeable with God’s name itself, indicating that it refers to the Lord .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A2/1"}
{"id":454,"verse_id":"EXO.3.2","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.2","text":"Fire frequently accompanies the revelation of Yahweh in Exodus as he delivers Israel, guides her, and purifies her. The description here is unique, calling attention to the manifestation as a flame of fire from within the bush. Philo was the first to interpret the bush as Israel, suffering under the persecution of Egypt but never consumed. The Bible leaves the interpretation open. However, in this revelation the fire is coming from within the bush, not from outside, and it represents the Lord who will deliver his people from persecution. See further E. Levine, “The Evolving Symbolism of the Burning Bush,” Dor le Dor 8 (1979): 185-93.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A2/4"}
{"id":455,"verse_id":"EXO.3.4","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.4","text":"The repetition of the name in God’s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2 ). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A4/3"}
{"id":456,"verse_id":"EXO.3.5","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.5","text":"Even though the Lord was drawing near to Moses, Moses could not casually approach him. There still was a barrier between God and human, and God had to remind Moses of this with instructions. The removal of sandals was, and still is in the East, a sign of humility and reverence in the presence of the Holy One. It was a way of excluding the dust and dirt of the world. But it also took away personal comfort and convenience and brought the person more closely in contact with the earth.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A5/2"}
{"id":457,"verse_id":"EXO.3.5","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.5","text":"The word קֹדֶשׁ ( qodesh , “holy”) indicates “set apart, distinct, unique.” What made a mountain or other place holy was the fact that God chose that place to reveal himself or to reside among his people. Because God was in this place, the ground was different – it was holy.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A5/3"}
{"id":458,"verse_id":"EXO.3.6","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.6","text":"This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am ” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A6/1"}
{"id":459,"verse_id":"EXO.3.7","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.7","text":"Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A7/2"}
{"id":460,"verse_id":"EXO.3.8","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.8","text":"God’s coming down is a frequent anthropomorphism in Genesis and Exodus. It expresses his direct involvement, often in the exercise of judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A8/1"}
{"id":461,"verse_id":"EXO.3.11","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.11","text":"When he was younger, Moses was confident and impulsive, but now that he is older the greatness of the task makes him unsure. The remainder of this chapter and the next chapter record the four difficulties of Moses and how the Lord answers them (11-12, 13-22; then 4:1-9 ; and finally 4:10-17 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A11/2"}
{"id":462,"verse_id":"EXO.3.12","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.12","text":"In view of Moses’ hesitancy, a sign is necessary to support the promise. A sign is often an unusual or miraculous event that introduces, authenticates, or illustrates the message. One expects a direct connection between the sign and the message (for a helpful discussion, see S. Porúbcan, “The Word ’OT in Isaia 7,14,” CBQ 22 [1960]: 144-49). In this passage the sign is a confirming one, i.e., when Israel worships at the mountain that will be the proof that God delivered them from Egypt. Thus, the purpose of the exodus that makes possible the worship will be to prove that it was God who brought it about. In the meantime, Moses will have to trust in Yahweh.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A12/3"}
{"id":463,"verse_id":"EXO.3.13","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.13","text":"There has been considerable debate about the name of Yahweh in the Pentateuch, primarily because of theories that have maintained that the name Yahweh was not known in antiquity (see also 6:3 and notes there). The argument of this whole section nullifies that view. The idea that God’s name was revealed only here raises the question of what he was called earlier. The word “God” is not a name. “El Shaddai” is used only a few times in Genesis. But Israel would not have had a nameless deity – especially since Genesis says that from the very beginning people were making proclamation of the name of Yahweh ( Gen 4:26; 12:8 ). It is possible that they did not always need a name if they were convinced that only he existed and there was no other God. But probably what Moses was anticipating was the Israelites’ wanting to be sure that Moses came with a message from their God, and that some sign could prove it. They would have known his name (Yahweh), and they would have known the ways that he had manifested himself. It would do no good for Moses to come with a new name for God, for that would be like introducing them to a new God. That would in no way authenticate to them Moses’ call, only confuse; after all, they would not be expecting a new name – they had been praying to their covenant God all along. They would want to be sure that their covenant God actually had sent Moses. To satisfy the Israelites Moses would have had to have been familiar with the name Yahweh – as they were – and know that he appeared to individuals. They would also want to know if Yahweh had sent Moses, how this was going to work in their deliverance, because they had been crying to him for deliverance. As it turned out, the Israelites had less problem with this than Moses anticipated – they were delighted when he came. It is likely that much of this concern was Moses’ own need for assurance that this was indeed the God of the fathers and that the promised deliverance was now to take place.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A13/3"}
{"id":464,"verse_id":"EXO.3.15","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.15","text":"Heb “Yahweh,” traditionally rendered “the Lord .” First the verb “I AM” was used (v. 14 ) in place of the name to indicate its meaning and to remind Moses of God’s promise to be with him (v. 12 ). Now in v. 15 the actual name is used for clear identification: “Yahweh…has sent me.” This is the name that the patriarchs invoked and proclaimed in the land of Canaan.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A15/1"}
{"id":465,"verse_id":"EXO.3.15","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.15","text":"The words “name” and “memorial” are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word “remembrance” is a poetical synonym for “name” (cf. Job 18:17 ; Ps 135:13 ; Prov 10:7 ; Isa 26:8 ) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus , 24).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A15/2"}
{"id":466,"verse_id":"EXO.3.16","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.16","text":"“The God of your fathers” is in simple apposition to the name “the Lord ” ( Heb “Yahweh”) as a recognizable identification. If the holy name were a new one to the Israelites, an explanation would have been needed. Meanwhile, the title “God of my/your/our father(s)” was widely used in the ancient Near East and also in Genesis ( 26:24; 28:13; 31:5, 29; 46:1, 3 ; N. M. Sarna, Exodus [JPSTC], 268).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A16/2"}
{"id":467,"verse_id":"EXO.3.20","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.20","text":"The outstretched arm is a bold anthropomorphism. It describes the power of God. The Egyptians will later admit that the plagues were by the hand of God ( Exod 8:19 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A20/1"}
{"id":468,"verse_id":"EXO.3.20","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.20","text":"The two uses of the root שָׁלָח ( shalakh ) in this verse contribute to its force. When the Lord “sends” (Qal) his hand, Pharaoh will “send” (Piel) the Israelites out of Egypt.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A20/3"}
{"id":469,"verse_id":"EXO.3.22","translation_id":"net-engnet","book_id":"EXO","chapter":3,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.22","text":"It is clear that God intended the Israelites to plunder the Egyptians, as they might a defeated enemy in war. They will not go out “empty.” They will “plunder” Egypt. This verb ( וְנִצַּלְתֶּם [ vÿnitsaltem ] from נָצַל [ natsal ]) usually means “rescue, deliver,” as if plucking out of danger. But in this stem it carries the idea of plunder. So when the text says that they will ask ( וְשָׁאֲלָה , vÿsha ’ alah ) their neighbors for things, it implies that they will be making many demands, and the Egyptians will respond like a defeated nation before victors. The spoils that Israel takes are to be regarded as back wages or compensation for the oppression (see also Deut 15:13 ). See further B. Jacob, “The Gifts of the Egyptians, a Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69; and T. C. Vriezen, “A Reinterpretation of Exodus 3:21-22 and Related Texts,” Ex Oriente Lux 23 (1975): 389-401.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%203%3A22/4"}
{"id":470,"verse_id":"EXO.4.1","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.1","text":"In chap. , the first part of this extensive call, Yahweh promises to deliver his people. At the hesitancy of Moses, God guarantees his presence will be with him, and that assures the success of the mission. But with chap. , the second half of the call, the tone changes sharply. Now Moses protests his inadequacies in view of the nature of the task. In many ways, these verses address the question, “Who is sufficient for these things?” There are three basic movements in the passage. The first nine verses tell how God gave Moses signs in case Israel did not believe him ( 4:1-9 ). The second section records how God dealt with the speech problem of Moses ( 4:10-12 ). And finally, the last section records God’s provision of a helper, someone who could talk well ( 4:13-17 ). See also J. E. Hamlin, “The Liberator’s Ordeal: A Study of Exodus 4:1-9 ,” Rhetorical Criticism [PTMS], 33-42.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A1/1"}
{"id":471,"verse_id":"EXO.4.3","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.3","text":"The details of the verse are designed to show that there was a staff that became a snake . The question is used to affirm that there truly was a staff, and then the report of Moses running from it shows it was a genuine snake. Using the serpent as a sign would have had an impact on the religious ideas of Egypt, for the sacred cobra was one of their symbols.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A3/2"}
{"id":472,"verse_id":"EXO.4.4","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.4","text":"The signs authenticated Moses’ ministry as the Lord’s emissary. This sign will show that the Lord had control over Egypt and its stability, over life and death. But first Moses has to be convinced that he can turn it into a dead stick again.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A4/1"}
{"id":473,"verse_id":"EXO.4.6","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.6","text":"This sudden skin disease indicated that God was able to bring such diseases on Egypt in the plagues and that only he could remove them. The whitening was the first stage of death for the diseased ( Num 12:10 ; 2 Kgs 5:27 ). The Hebrew words traditionally rendered “leprous” or “leprosy,” as they are used in Lev 13 and 14 , encompass a variety of conditions, not limited to the disease called leprosy and identified as Hansen’s disease in modern times.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A6/3"}
{"id":474,"verse_id":"EXO.4.9","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.9","text":"This is a powerful sign, for the Nile was always known as the source of life in Egypt, but now it will become the evidence of death. So the three signs were alike, each consisting of life and death. They would clearly anticipate the struggle with Egypt through the plagues. The point is clear that in the face of the possibility that people might not believe, the servants of God must offer clear proof of the power of God as they deliver the message of God. The rest is up to God.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A9/4"}
{"id":475,"verse_id":"EXO.4.10","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.10","text":"Now Moses took up another line of argumentation, the issue of his inability to speak fluently (vv. 10-17 ). The point here is that God’s servants must yield themselves as instruments to God, the Creator. It makes no difference what character traits they have or what weaknesses they think they have (Moses manages to speak very well) if God is present. If the sovereign God has chosen them, then they have everything that God intended them to have.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A10/1"}
{"id":476,"verse_id":"EXO.4.11","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.11","text":"The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah 45:5-7 developed this same idea of God’s control over life. Moses protests that he is not an eloquent speaker, and the Lord replies with reminders about himself and promises, “I will be with your mouth,” an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob ( Gen 26:3; 31:3 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A11/2"}
{"id":477,"verse_id":"EXO.4.12","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.12","text":"The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18 ; Jer 1:9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A12/1"}
{"id":478,"verse_id":"EXO.4.12","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.12","text":"The verb is וְהוֹרֵיתִיךָ ( vÿhoretikha ), the Hiphil perfect with a vav ( ו ) consecutive. The form carries the instructional meaning because it follows the imperative “go.” In fact, there is a sequence at work here: “go…and/that I may teach you.” It is from יָרָה ( yara ), the same root behind תּוֹרָה ( torah , “law”). This always referred to teaching either wisdom or revelation. Here Yahweh promises to teach Moses what to say.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A12/2"}
{"id":479,"verse_id":"EXO.4.14","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.14","text":"S. R. Driver ( Exodus , 29) suggests that the term “Levite” may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying “the Levite” referred to one who had had official training as a priest (cf. Judg 17:7 , where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give “torah” – to teach – then some training in the power of language would have been in order.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A14/3"}
{"id":480,"verse_id":"EXO.4.14","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"4.14","text":"It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus , 93).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A14/6"}
{"id":481,"verse_id":"EXO.4.17","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.17","text":"Mention of the staff makes an appropriate ending to the section, for God’s power (represented by the staff) will work through Moses. The applicable point that this whole section is making could be worded this way: The servants of God who sense their inadequacy must demonstrate the power of God as their sufficiency.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A17/1"}
{"id":482,"verse_id":"EXO.4.18","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.18","text":"This last section of the chapter reports Moses’ compliance with the commission. It has four parts: the decision to return (18-20), the instruction (21-23), the confrontation with Yahweh (24-26), and the presentation with Aaron (27-31).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A18/1"}
{"id":483,"verse_id":"EXO.4.19","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.19","text":"The text clearly stated that Pharaoh sought to kill Moses; so this seems to be a reference to Pharaoh’s death shortly before Moses’ return. Moses was forty years in Midian. In the 18th dynasty, only Pharaoh Thutmose III had a reign of the right length (1504-1450 b.c. ) to fit this period of Moses’ life. This would place Moses’ returning to Egypt near 1450 b.c., in the beginning of the reign of Amenhotep II, whom most conservatives identify as the pharaoh of the exodus. Rameses II, of course, had a very long reign (1304-1236). But if he were the one from whom Moses fled, then he could not be the pharaoh of the exodus, but his son would be – and that puts the date of the exodus after 1236, a date too late for anyone. See E. H. Merrill, Kingdom of Priests , 62.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A19/2"}
{"id":484,"verse_id":"EXO.4.20","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.20","text":"Only Gershom has been mentioned so far. The other son’s name will be explained in chapter . The explanation of Gershom’s name was important to Moses’ sojourn in Midian. The explanation of the name Eliezer fits better in the later chapter ( 18:2-4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A20/2"}
{"id":485,"verse_id":"EXO.4.21","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"4.21","text":"Here is the first mention of the hardening of the heart of Pharaoh. God first tells Moses he must do the miracles, but he also announces that he will harden Pharaoh’s heart, as if working against Moses. It will help Moses to know that God is bringing about the resistance in order to bring a greater victory with greater glory. There is a great deal of literature on this, but see among the resources F. W. Danker, “Hardness of Heart: A Study in Biblical Thematic,” CTM 44 (1973): 89-100; R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36; and R. B. Chisholm Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A21/6"}
{"id":486,"verse_id":"EXO.4.24","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.24","text":"The next section (vv. 24-26 ) records a rather strange story. God had said that if Pharaoh would not comply he would kill his son – but now God was ready to kill Moses, the representative of Israel, God’s own son. Apparently, one would reconstruct that on the journey Moses fell seriously ill, but his wife, learning the cause of the illness, saved his life by circumcising her son and casting the foreskin at Moses’ feet (indicating that it was symbolically Moses’ foreskin). The point is that this son of Abraham had not complied with the sign of the Abrahamic covenant. No one, according to Exod 12:40-51 , would take part in the Passover-exodus who had not complied. So how could the one who was going to lead God’s people not comply? The bold anthropomorphisms and the location at the border invite comparisons with , the Angel wrestling with Jacob. In both cases there is a brush with death that could not be forgotten. See also, W. Dumbrell, “ Exodus 4:24-25 : A Textual Re-examination,” HTR 65 (1972): 285-90; T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15; and L. Kaplan, “And the Lord Sought to Kill Him,” HAR 5 (1981): 65-74.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A24/2"}
{"id":487,"verse_id":"EXO.4.25","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.25","text":"U. Cassuto explains that she was saying, “I have delivered you from death, and your return to life makes you my bridegroom a second time, this time my blood bridegroom, a bridegroom acquired through blood” ( Exodus , 60-61).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A25/2"}
{"id":488,"verse_id":"EXO.4.29","translation_id":"net-engnet","book_id":"EXO","chapter":4,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.29","text":"These are the leaders of the tribes who represented all the people. Later, after the exodus, Moses will select the most capable of them and others to be rulers in a judicial sense ( Exod 18:21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%204%3A29/1"}
{"id":489,"verse_id":"EXO.5.1","translation_id":"net-engnet","book_id":"EXO","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.1","text":"The enthusiasm of the worshipers in the preceding chapter turns sour in this one when Pharaoh refuses to cooperate. The point is clear that when the people of God attempt to devote their full service and allegiance to God, they encounter opposition from the world. Rather than finding instant blessing and peace, they find conflict. This is the theme that will continue through the plague narratives. But what makes chapter especially interesting is how the people reacted to this opposition. The chapter has three sections: first, the confrontation between Moses and Pharaoh (vv. 1-5 ); then the report of the stern opposition of the king (vv. 6-14 ); and finally, the sad account of the effect of this opposition on the people (vv. 15-21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%205%3A1/1"}
{"id":490,"verse_id":"EXO.5.2","translation_id":"net-engnet","book_id":"EXO","chapter":5,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.2","text":"This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%205%3A2/5"}
{"id":491,"verse_id":"EXO.5.3","translation_id":"net-engnet","book_id":"EXO","chapter":5,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.3","text":"The last clause of this verse is rather unexpected here: “lest he meet [afflict] us with pestilence or sword.” To fail to comply with the summons of one’s God was to invite such calamities. The Law would later incorporate many such things as the curses for disobedience. Moses is indicating to Pharaoh that there is more reason to fear Yahweh than Pharaoh.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%205%3A3/3"}
{"id":492,"verse_id":"EXO.5.4","translation_id":"net-engnet","book_id":"EXO","chapter":5,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.4","text":"The clause is a rhetorical question. Pharaoh is not asking them why they do this, but rather is accusing them of doing it. He suspects their request is an attempt to get people time away from their labor. In Pharaoh’s opinion, Moses and Aaron were “removing the restraint” ( פָּרַע , para ’) of the people in an effort to give them rest. Ironically, under the Law the people would be expected to cease their labor when they went to appear before God. He would give them the rest that Pharaoh refused to give. It should be noted also that it was not Israel who doubted that Yahweh had sent Moses, as Moses had feared – but rather Pharaoh.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%205%3A4/1"}
{"id":493,"verse_id":"EXO.5.6","translation_id":"net-engnet","book_id":"EXO","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.6","text":"In vv. 6-14 the second section of the chapter describes the severe measures by the king to increase the labor by decreasing the material. The emphasis in this section must be on the harsh treatment of the people and Pharaoh’s reason for it – he accuses them of idleness because they want to go and worship. The real reason, of course, is that he wants to discredit Moses (v. 9 ) and keep the people as slaves.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%205%3A6/4"}
{"id":494,"verse_id":"EXO.5.9","translation_id":"net-engnet","book_id":"EXO","chapter":5,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.9","text":"The words of Moses are here called “lying words” ( דִבְרֵי־שָׁקֶר , divre-shaqer ). Here is the main reason, then, for Pharaoh’s new policy. He wanted to discredit Moses. So the words that Moses spoke Pharaoh calls false and lying words. The world was saying that God’s words were vain and deceptive because they were calling people to a higher order. In a short time God would reveal that they were true words.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%205%3A9/3"}
{"id":495,"verse_id":"EXO.5.14","translation_id":"net-engnet","book_id":"EXO","chapter":5,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.14","text":"The idioms for time here are found also in 3:10 and 5:7-8 . This question no doubt represents many accusations shouted at Israelites during the period when it was becoming obvious that, despite all their efforts, they were unable to meet their quotas as before.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%205%3A14/2"}
{"id":496,"verse_id":"EXO.5.15","translation_id":"net-engnet","book_id":"EXO","chapter":5,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.15","text":"The last section of this event tells the effect of the oppression on Israel, first on the people (15-19) and then on Moses and Aaron (20-21). The immediate reaction of Israel was to cry to Pharaoh – something they would learn should be directed to God. When Pharaoh rebuffed them harshly, they turned bitterly against their leaders.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%205%3A15/1"}
{"id":497,"verse_id":"EXO.5.18","translation_id":"net-engnet","book_id":"EXO","chapter":5,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.18","text":"B. Jacob is amazed at the wealth of this tyrant’s vocabulary in describing the work of others. Here, תֹכֶן ( tokhen ) is another word for “quota” of bricks, the fifth word used to describe their duty ( Exodus , 137).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%205%3A18/3"}
{"id":498,"verse_id":"EXO.5.20","translation_id":"net-engnet","book_id":"EXO","chapter":5,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.20","text":"Moses and Aaron would not have made the appeal to Pharaoh that these Hebrew foremen did, but they were concerned to see what might happen, and so they waited to meet the foremen when they came out.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%205%3A20/1"}
{"id":499,"verse_id":"EXO.5.22","translation_id":"net-engnet","book_id":"EXO","chapter":5,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.22","text":"In view of the apparent failure of the mission, Moses seeks Yahweh for assurance. The answer from Yahweh not only assures him that all is well, but that there will be a great deliverance. The passage can be divided into three parts: the complaint of Moses ( 5:22-23 ), the promise of Yahweh ( 6:1-9 ), and the instructions for Moses ( 6:10-13 ). Moses complains because God has not delivered his people as he had said he would, and God answers that he will because he is the sovereign covenant God who keeps his word. Therefore, Moses must keep his commission to speak God’s word. See further, E. A. Martens, “Tackling Old Testament Theology,” JETS 20 (1977): 123-32. The message is very similar to that found in the NT, “Where is the promise of his coming?” ( 2 Pet 3:4 ). The complaint of Moses ( 5:22-23 ) can be worded with Peter’s “Where is the promise of his coming?” theme; the assurance from Yahweh ( 6:1-9 ) can be worded with Peter’s “The Lord is not slack in keeping his promises” ( 2 Pet 3:9 ); and the third part, the instructions for Moses ( 6:10-13 ) can be worded with Peter’s “Prepare for the day of God and speed its coming” ( 2 Pet 3:12 ). The people who speak for God must do so in the sure confidence of the coming deliverance – Moses with the deliverance from the bondage of Egypt, and Christians with the deliverance from this sinful world.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%205%3A22/1"}
{"id":500,"verse_id":"EXO.5.23","translation_id":"net-engnet","book_id":"EXO","chapter":5,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.23","text":"Now the verb ( הֵרַע , hera ’) has a different subject – Pharaoh. The ultimate cause of the trouble was God, but the immediate cause was Pharaoh and the way he increased the work. Meanwhile, the Israelite foremen have pinned most of the blame on Moses and Aaron. Moses knows all about the sovereignty of God, and as he speaks in God’s name, he sees the effect it has on pagans like Pharaoh. So the rhetorical questions are designed to prod God to act differently.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%205%3A23/1"}
{"id":501,"verse_id":"EXO.6.1","translation_id":"net-engnet","book_id":"EXO","chapter":6,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.1","text":"The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%206%3A1/1"}
{"id":502,"verse_id":"EXO.6.2","translation_id":"net-engnet","book_id":"EXO","chapter":6,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.2","text":"The announcement “I am the Lord ” ( Heb “Yahweh”) draws in the preceding revelation in Exod 3:15 . In that place God called Moses to this task and explained the significance of the name “Yahweh” by the enigmatic expression “ I am that I am .” “ I am ” ( אֶהְיֶה , ’ ehyeh ) is not a name; “Yahweh” is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in , the meaning of the name “Yahweh” will be more fully unfolded.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%206%3A2/2"}
{"id":503,"verse_id":"EXO.6.6","translation_id":"net-engnet","book_id":"EXO","chapter":6,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.6","text":"The verb וְהוֹצֵאתִי ( vÿhotse ’ ti ) is a perfect tense with the vav ( ו ) consecutive, and so it receives a future translation – part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages – “I am Yahweh who brought you out….”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%206%3A6/1"}
{"id":504,"verse_id":"EXO.6.7","translation_id":"net-engnet","book_id":"EXO","chapter":6,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.7","text":"These covenant promises are being reiterated here because they are about to be fulfilled. They are addressed to the nation, not individuals, as the plural suffixes show. Yahweh was their God already, because they had been praying to him and he is acting on their behalf. When they enter into covenant with God at Sinai, then he will be the God of Israel in a new way ( 19:4-6 ; cf. Gen 17:7-8; 28:20-22 ; Lev 26:11-12 ; Jer 24:7 ; Ezek 11:17-20 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%206%3A7/1"}
{"id":505,"verse_id":"EXO.6.8","translation_id":"net-engnet","book_id":"EXO","chapter":6,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.8","text":"Here is the twofold aspect again clearly depicted: God swore the promise to the patriarchs, but he is about to give what he promised to this generation. This generation will know more about him as a result.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%206%3A8/2"}
{"id":506,"verse_id":"EXO.6.9","translation_id":"net-engnet","book_id":"EXO","chapter":6,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.9","text":"The final part of this section focuses on instructions for Moses. The commission from God is the same – he is to speak to Pharaoh and he is to lead Israel out. It should have been clear to him that God would do this, for he had just been reminded how God was going to lead out, deliver, redeem, take the people as his people, and give them land. It was God’s work of love from beginning to end. Moses simply had his task to perform.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%206%3A9/1"}
{"id":507,"verse_id":"EXO.6.12","translation_id":"net-engnet","book_id":"EXO","chapter":6,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.12","text":"This analogy is an example of a qal wahomer comparison. It is an argument by inference from the light ( qal ) to the heavy ( homer ), from the simple to the more difficult. If the Israelites, who are Yahwists, would not listen to him, it is highly unlikely Pharaoh would.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%206%3A12/2"}
{"id":508,"verse_id":"EXO.6.14","translation_id":"net-engnet","book_id":"EXO","chapter":6,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.14","text":"This list of names shows that Moses and Aaron are in the line of Levi that came to the priesthood. It helps to identify them and authenticate them as spokesmen for God within the larger history of Israel. As N. M. Sarna observes, “Because a genealogy inherently symbolizes vigor and continuity, its presence here also injects a reassuring note into the otherwise despondent mood” ( Exodus [JPSTC], 33).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%206%3A14/1"}
{"id":509,"verse_id":"EXO.6.28","translation_id":"net-engnet","book_id":"EXO","chapter":6,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.28","text":"From here on the confrontation between Yahweh and Pharaoh will intensify until Pharaoh is destroyed. The emphasis at this point, though, is on Yahweh’s instructions for Moses to speak to Pharaoh. The first section ( 6:28-7:7 ) ends (v. 6 ) with the notice that Moses and Aaron did just as ( כַּאֲשֶׁר , ka ’ asher ) Yahweh had commanded them; the second section ( 7:8-13 ) ends with the note that Pharaoh refused to listen, just as ( כַּאֲשֶׁר ) Yahweh had said would be the case.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%206%3A28/1"}
{"id":510,"verse_id":"EXO.7.5","translation_id":"net-engnet","book_id":"EXO","chapter":7,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.5","text":"This is another anthropomorphism, parallel to the preceding. If God were to “put” ( נָתַן , natan ), “extend” ( נָטָה , nata ), or “reach out” ( שָׁלַח , shalakh ) his hand against them, they would be destroyed. Contrast Exod 24:11 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%207%3A5/2"}
{"id":511,"verse_id":"EXO.7.11","translation_id":"net-engnet","book_id":"EXO","chapter":7,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.11","text":"For information on this Egyptian material, see D. B. Redford, A Study of the Biblical Story of Joseph (VTSup), 203-4.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%207%3A11/1"}
{"id":512,"verse_id":"EXO.7.14","translation_id":"net-engnet","book_id":"EXO","chapter":7,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.14","text":"With the first plague, or blow on Pharaoh, a new section of the book unfolds. Until now the dominant focus has been on preparing the deliverer for the exodus. From here the account will focus on preparing Pharaoh for it. The theological emphasis for exposition of the entire series of plagues may be: The sovereign Lord is fully able to deliver his people from the oppression of the world so that they may worship and serve him alone. The distinct idea of each plague then will contribute to this main idea. It is clear from the outset that God could have delivered his people simply and suddenly. But he chose to draw out the process with the series of plagues. There appear to be several reasons: First, the plagues are designed to judge Egypt. It is justice for slavery. Second, the plagues are designed to inform Israel and Egypt of the ability of Yahweh. Everyone must know that it is Yahweh doing all these things. The Egyptians must know this before they are destroyed. Third, the plagues are designed to deliver Israel. The first plague is the plague of blood: God has absolute power over the sources of life. Here Yahweh strikes the heart of Egyptian life with death and corruption. The lesson is that God can turn the source of life into the prospect of death. Moreover, the Nile was venerated; so by turning it into death Moses was showing the superiority of Yahweh.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%207%3A14/1"}
{"id":513,"verse_id":"EXO.7.15","translation_id":"net-engnet","book_id":"EXO","chapter":7,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.15","text":"The Nile, the source of fertility for the country, was deified by the Egyptians. There were religious festivals held to the god of the Nile, especially when the Nile was flooding. The Talmud suggests that Pharaoh in this passage went out to the Nile to make observations as a magician about its level. Others suggest he went out simply to bathe or to check the water level – but that would not change the view of the Nile that was prevalent in the land.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%207%3A15/3"}
{"id":514,"verse_id":"EXO.7.17","translation_id":"net-engnet","book_id":"EXO","chapter":7,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.17","text":"W. C. Kaiser summarizes a view that has been adopted by many scholars, including a good number of conservatives, that the plagues overlap with natural phenomena in Egypt. Accordingly, the “blood” would not be literal blood, but a reddish contamination in the water. If there was an unusually high inundation of the Nile, the water flowed sluggishly through swamps and was joined with the water from the mountains that washed out the reddish soil. If the flood were high, the water would have a deeper red color. In addition to this discoloration, there is said to be a type of algae which produce a stench and a deadly fluctuation of the oxygen level of the river that is fatal to fish (see W. C. Kaiser, Jr., “Exodus,” EBC 2:350; he cites Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 84-103; same title, ZAW 70 [1958]: 48-59). While most scholars would agree that the water did not actually become blood (any more than the moon will be turned to literal blood [ Joel 2:31 ]), many are not satisfied with this kind of explanation. If the event was a fairly common feature of the Nile, it would not have been any kind of sign to Pharaoh – and it should still be observable. The features that would have to be safeguarded are that it was understood to be done by the staff of God, that it was unexpected and not a mere coincidence, and that the magnitude of the contamination, color, stench, and death, was unparalleled. God does use natural features in miracles, but to be miraculous signs they cannot simply coincide with natural phenomena.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%207%3A17/2"}
{"id":515,"verse_id":"EXO.7.19","translation_id":"net-engnet","book_id":"EXO","chapter":7,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.19","text":"The Hebrew term means “gathering,” i.e., wherever they gathered or collected waters, notably cisterns and reservoirs. This would naturally lead to the inclusion of both wooden and stone vessels – down to the smallest gatherings.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%207%3A19/2"}
{"id":516,"verse_id":"EXO.7.20","translation_id":"net-engnet","book_id":"EXO","chapter":7,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.20","text":"Both Moses and Aaron had tasks to perform. Moses, being the “god” to Pharaoh, dealt directly with him and the Nile. He would strike the Nile. But Aaron, “his prophet,” would stretch out the staff over the rest of the waters of Egypt.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%207%3A20/1"}
{"id":517,"verse_id":"EXO.7.20","translation_id":"net-engnet","book_id":"EXO","chapter":7,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"7.20","text":"U. Cassuto ( Exodus , 98) notes that the striking of the water was not a magical act. It signified two things: (1) the beginning of the sign, which was in accordance with God’s will, as Moses had previously announced, and (2) to symbolize actual “striking,” wherewith the Lord strikes Egypt and its gods (see v. 25 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%207%3A20/5"}
{"id":518,"verse_id":"EXO.7.20","translation_id":"net-engnet","book_id":"EXO","chapter":7,"verse":20,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"7.20","text":"There have been various attempts to explain the details of this plague or blow. One possible suggestion is that the plague turned the Nile into “blood,” but that it gradually turned back to its normal color and substance. However, the effects of the “blood” polluted the water so that dead fish and other contamination left it undrinkable. This would explain how the magicians could also do it – they would not have tried if all water was already turned to blood. It also explains why Pharaoh did not ask for the water to be turned back. This view was put forward by B. Schor; it is summarized by B. Jacob ( Exodus , 258), who prefers the view of Rashi that the blow affected only water in use.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Exodus%207%3A20/6"}
{"id":519,"verse_id":"EXO.7.24","translation_id":"net-engnet","book_id":"EXO","chapter":7,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.24","text":"The text stresses that the water in the Nile, and Nile water that had been diverted or collected for use, was polluted and undrinkable. Water underground also was from the Nile, but it had not been contaminated, certainly not with dead fish, and so would be drinkable.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%207%3A24/1"}
{"id":520,"verse_id":"EXO.7.25","translation_id":"net-engnet","book_id":"EXO","chapter":7,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.25","text":"An attempt to connect this plague with the natural phenomena of Egypt proposes that because of the polluted water due to the high Nile, the frogs abandoned their normal watery homes (seven days after the first plague) and sought cover from the sun in homes wherever there was moisture. Since they had already been exposed to the poisonous water, they died very suddenly. The miracle was in the announcement and the timing, i.e., that Moses would predict this blow, and in the magnitude of it all, which was not natural (Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 95-98). It is also important to note that in parts of Egypt there was a fear of these creatures as embodying spirits capable of great evil. People developed the mentality of bowing to incredibly horrible idols to drive away the bad spirits. Evil spirits are represented in the book of Revelation in the forms of frogs ( Rev 16:13 ). The frogs that the magicians produced could very well have been in the realm of evil spirits. Exactly how the Egyptians thought about this plague is hard to determine, but there is enough evidence to say that the plague would have made them spiritually as well as physically uncomfortable, and that the death of the frogs would have been a “sign” from God about their superstitions and related beliefs. The frog is associated with the god Hapi, and a frog-headed goddess named Heqet was supposed to assist women at childbirth. The plague would have been evidence that Yahweh was controlling their environment and upsetting their beliefs for his own purpose.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%207%3A25/1"}
{"id":521,"verse_id":"EXO.8.1","translation_id":"net-engnet","book_id":"EXO","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.1","text":"Beginning with 8:1 , the verse numbers through 8:32 in English Bibles differ from the verse numbers in the Hebrew text ( BHS ), with 8:1 ET = 7:26 HT, 8:2 ET = 7:27 HT, 8:3 ET = 7:28 HT, 8:4 ET = 7:29 HT, 8:5 ET = 8:1 HT, etc., through 8:32 ET = 8:28 HT. Thus in English Bibles chapter has 32 verses, while in the Hebrew Bible it has 28 verses, with the four extra verses attached to chapter .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%208%3A1/1"}
{"id":522,"verse_id":"EXO.8.3","translation_id":"net-engnet","book_id":"EXO","chapter":8,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.3","text":"The choice of this verb שָׁרַץ ( sharats ) recalls its use in the creation account ( Gen 1:20 ). The water would be swarming with frogs in abundance. There is a hint here of this being a creative work of God as well.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%208%3A3/1"}
{"id":523,"verse_id":"EXO.8.3","translation_id":"net-engnet","book_id":"EXO","chapter":8,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.3","text":"This verse lists places the frogs will go. The first three are for Pharaoh personally – they are going to touch his private life. Then the text mentions the servants and the people. Mention of the ovens and kneading bowls (or troughs) of the people indicates that food would be contaminated and that it would be impossible even to eat a meal in peace.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%208%3A3/2"}
{"id":524,"verse_id":"EXO.8.4","translation_id":"net-engnet","book_id":"EXO","chapter":8,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.4","text":"The word order of the Hebrew text is important because it shows how the plague was pointedly directed at Pharaoh: “and against you, and against your people, and against all your servants frogs will go up.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%208%3A4/2"}
{"id":525,"verse_id":"EXO.8.5","translation_id":"net-engnet","book_id":"EXO","chapter":8,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.5","text":"After the instructions for Pharaoh ( 7:25-8:4 ), the plague now is brought on by the staff in Aaron’s hand ( 8:5-7 ). This will lead to the confrontation (vv. 8-11 ) and the hardening (vv. 12-15 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%208%3A5/1"}
{"id":526,"verse_id":"EXO.8.7","translation_id":"net-engnet","book_id":"EXO","chapter":8,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.7","text":"In these first two plagues the fact that the Egyptians could and did duplicate them is ironic. By duplicating the experience, they added to the misery of Egypt. One wonders why they did not use their skills to rid the land of the pests instead, and the implication of course is that they could not.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%208%3A7/2"}
{"id":527,"verse_id":"EXO.8.15","translation_id":"net-engnet","book_id":"EXO","chapter":8,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.15","text":"The end of the plague revealed clearly God’s absolute control over Egypt’s life and deities – all at the power of the man who prayed to God. Yahweh had made life unpleasant for the people by sending the plague, but he was also the one who could remove it. The only recourse anyone has in such trouble is to pray to the sovereign Lord God. Everyone should know that there is no one like Yahweh.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%208%3A15/3"}
{"id":528,"verse_id":"EXO.8.16","translation_id":"net-engnet","book_id":"EXO","chapter":8,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.16","text":"The third plague is brief and unannounced. Moses and Aaron were simply to strike the dust so that it would become gnats. Not only was this plague unannounced, but also it was not duplicated by the Egyptians.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%208%3A16/1"}
{"id":529,"verse_id":"EXO.8.20","translation_id":"net-engnet","book_id":"EXO","chapter":8,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.20","text":"The announcement of the fourth plague parallels that of the first plague. Now there will be flies, likely dogflies. Egypt has always suffered from flies, more so in the summer than in the winter. But the flies the plague describes involve something greater than any normal season for flies. The main point that can be stressed in this plague comes by tracing the development of the plagues in their sequence. Now, with the flies, it becomes clear that God can inflict suffering on some people and preserve others – a preview of the coming judgment that will punish Egypt but set Israel free. God is fully able to keep the dog-fly in the land of the Egyptians and save his people from these judgments.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%208%3A20/1"}
{"id":530,"verse_id":"EXO.8.25","translation_id":"net-engnet","book_id":"EXO","chapter":8,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.25","text":"After the plague is inflicted on the land, then Pharaoh makes an appeal. So there is the familiar confrontation (vv. 25-29 ). Pharaoh’s words to Moses are an advancement on his previous words. Now he uses imperatives: “Go, sacrifice to your God.” But he restricts it to “in the [this] land.” This is a subtle attempt to keep them as a subjugated people and prevent their absolute allegiance to their God. This offered compromise would destroy the point of the exodus – to leave Egypt and find a new allegiance under the Lord .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%208%3A25/1"}
{"id":531,"verse_id":"EXO.8.26","translation_id":"net-engnet","book_id":"EXO","chapter":8,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.26","text":"U. Cassuto ( Exodus , 109) says there are two ways to understand “the abomination of the Egyptians.” One is that the sacrifice of the sacred animals would appear an abominable thing in the eyes of the Egyptians, and the other is that the word “abomination” could be a derogatory term for idols – we sacrifice what is an Egyptian idol. So that is why he says if they did this the Egyptians would stone them.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%208%3A26/4"}
{"id":532,"verse_id":"EXO.8.28","translation_id":"net-engnet","book_id":"EXO","chapter":8,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.28","text":"By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%208%3A28/1"}
{"id":533,"verse_id":"EXO.9.1","translation_id":"net-engnet","book_id":"EXO","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.1","text":"This plague demonstrates that Yahweh has power over the livestock of Egypt. He is able to strike the animals with disease and death, thus delivering a blow to the economic as well as the religious life of the land. By the former plagues many of the Egyptian religious ceremonies would have been interrupted and objects of veneration defiled or destroyed. Now some of the important deities will be attacked. In Goshen, where the cattle are merely cattle, no disease hits, but in the rest of Egypt it is a different matter. Osiris, the savior, cannot even save the brute in which his own soul is supposed to reside. Apis and Mnevis, the ram of Ammon, the sheep of Sais, and the goat of Mendes, perish together. Hence, Moses reminds Israel afterward, “On their gods also Yahweh executed judgments” ( Num 33:4 ). When Jethro heard of all these events, he said, “Now I know that Yahweh is greater than all the gods” ( Exod 18:11 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%209%3A1/1"}
{"id":534,"verse_id":"EXO.9.8","translation_id":"net-engnet","book_id":"EXO","chapter":9,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.8","text":"This sixth plague, like the third, is unannounced. God instructs his servants to take handfuls of ashes from the Egyptians’ furnaces and sprinkle them heavenward in the sight of Pharaoh. These ashes would become little particles of dust that would cause boils on the Egyptians and their animals. Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 101-3, suggests it is skin anthrax (see W. C. Kaiser, Jr., “Exodus,” EBC 2:359). The lesson of this plague is that Yahweh has absolute control over the physical health of the people. Physical suffering consequent to sin comes to all regardless of their position and status. The Egyptians are helpless in the face of this, as now God begins to touch human life; greater judgments on human wickedness lie ahead.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%209%3A8/1"}
{"id":535,"verse_id":"EXO.9.13","translation_id":"net-engnet","book_id":"EXO","chapter":9,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.13","text":"With the seventh plague there is more explanation of what God is doing to Pharaoh. This plague begins with an extended lesson (vv. 13-21 ). Rain was almost unknown in Egypt, and hail and lightning were harmless. The Egyptians were fascinated by all these, though, and looked on them as portentous. Herodotus describes how they studied such things and wrote them down (1.2.c.38). If ordinary rainstorms were ominous, what must fire and hail have been? The Egyptians had denominated fire Hephaistos , considering it to be a mighty deity (cf. Diodorus, 1.1.c.1). Porphry says that at the opening of the temple of Serapis the Egyptians worshiped with water and fire. If these connections were clearly understood, then these elements in the plague were thought to be deities that came down on their own people with death and destruction.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%209%3A13/1"}
{"id":536,"verse_id":"EXO.9.23","translation_id":"net-engnet","book_id":"EXO","chapter":9,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.23","text":"This clause has been variously interpreted. Lightning would ordinarily accompany thunder; in this case the mention of fire could indicate that the lightning was beyond normal and that it was striking in such a way as to start fires on the ground. It could also mean that fire went along the ground from the pounding hail.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%209%3A23/4"}
{"id":537,"verse_id":"EXO.9.27","translation_id":"net-engnet","book_id":"EXO","chapter":9,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.27","text":"Pharaoh now is struck by the judgment and acknowledges that he is at fault. But the context shows that this penitence was short-lived. What exactly he meant by this confession is uncertain. On the surface his words seem to represent a recognition that he was in the wrong and Yahweh right.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%209%3A27/1"}
{"id":538,"verse_id":"EXO.9.28","translation_id":"net-engnet","book_id":"EXO","chapter":9,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.28","text":"The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%209%3A28/1"}
{"id":539,"verse_id":"EXO.9.29","translation_id":"net-engnet","book_id":"EXO","chapter":9,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.29","text":"This clause provides the purpose/result of Moses’ intention: he will pray to Yahweh and the storms will cease “that you might know….” It was not enough to pray and have the plague stop. Pharaoh must “know” that Yahweh is the sovereign Lord over the earth. Here was that purpose of knowing through experience. This clause provides the key for the exposition of this plague: God demonstrated his power over the forces of nature to show his sovereignty – the earth is Yahweh’s. He can destroy it. He can preserve it. If people sin by ignoring his word and not fearing him, he can bring judgment on them. If any fear Yahweh and obey his instructions, they will be spared. A positive way to express the expositional point of the chapter is to say that those who fear Yahweh and obey his word will escape the powerful destruction he has prepared for those who sinfully disregard his word.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%209%3A29/2"}
{"id":540,"verse_id":"EXO.9.31","translation_id":"net-engnet","book_id":"EXO","chapter":9,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"9.31","text":"Flax was used for making linen, and the area around Tanis was ideal for producing flax. Barley was used for bread for the poor people, as well as beer and animal feed.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%209%3A31/5"}
{"id":541,"verse_id":"EXO.10.1","translation_id":"net-engnet","book_id":"EXO","chapter":10,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.1","text":"The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2010%3A1/1"}
{"id":542,"verse_id":"EXO.10.5","translation_id":"net-engnet","book_id":"EXO","chapter":10,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.5","text":"As the next phrase explains “what escaped” refers to what the previous plague did not destroy. The locusts will devour everything, because there will not be much left from the other plagues for them to eat.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2010%3A5/4"}
{"id":543,"verse_id":"EXO.10.7","translation_id":"net-engnet","book_id":"EXO","chapter":10,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.7","text":"The question of Pharaoh’s servants echoes the question of Moses – “How long?” Now the servants of Pharaoh are demanding what Moses demanded – “Release the people.” They know that the land is destroyed, and they speak of it as Moses’ doing. That way they avoid acknowledging Yahweh or blaming Pharaoh.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2010%3A7/1"}
{"id":544,"verse_id":"EXO.10.10","translation_id":"net-engnet","book_id":"EXO","chapter":10,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.10","text":"Pharaoh is by no means offering a blessing on them in the name of Yahweh. The meaning of his “wish” is connected to the next clause – as he is releasing them, may God help them. S. R. Driver says that in Pharaoh’s scornful challenge Yahweh is as likely to protect them as Pharaoh is likely to let them go – not at all ( Exodus , 80). He is planning to keep the women and children as hostages to force the men to return. U. Cassuto ( Exodus , 125) paraphrases it this way: “May the help of your God be as far from you as I am from giving you permission to go forth with your little ones.” The real irony, Cassuto observes, is that in the final analysis he will let them go, and Yahweh will be with them.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2010%3A10/1"}
{"id":545,"verse_id":"EXO.10.16","translation_id":"net-engnet","book_id":"EXO","chapter":10,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.16","text":"The third part of the passage now begins, the confrontation that resulted from the onslaught of the plague. Pharaoh goes a step further here – he confesses he has sinned and adds a request for forgiveness. But his acknowledgment does not go far enough, for this is not genuine confession. Since his heart was not yet submissive, his confession was vain.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2010%3A16/1"}
{"id":546,"verse_id":"EXO.10.16","translation_id":"net-engnet","book_id":"EXO","chapter":10,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.16","text":"The severity of the plague prompted Pharaoh to confess his sin against Yahweh and them, now in much stronger terms than before. He also wants forgiveness – but in all probability what he wants is relief from the consequences of his sin. He pretended to convey to Moses that this was it, that he was through sinning, so he asked for forgiveness “only this time.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2010%3A16/3"}
{"id":547,"verse_id":"EXO.10.17","translation_id":"net-engnet","book_id":"EXO","chapter":10,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.17","text":"Pharaoh’s double emphasis on “only” uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2010%3A17/1"}
{"id":548,"verse_id":"EXO.10.17","translation_id":"net-engnet","book_id":"EXO","chapter":10,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.17","text":"“Death” is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2010%3A17/2"}
{"id":549,"verse_id":"EXO.10.21","translation_id":"net-engnet","book_id":"EXO","chapter":10,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.21","text":"The ninth plague is that darkness fell on all the land – except on Israel. This plague is comparable to the silence in heaven, just prior to the last and terrible plague ( Rev 8:1 ). Here Yahweh is attacking a core Egyptian religious belief as well as portraying what lay before the Egyptians. Throughout the Bible darkness is the symbol of evil, chaos, and judgment. Blindness is one of its manifestations (see Deut 28:27-29 ). But the plague here is not blindness, or even spiritual blindness, but an awesome darkness from outside (see Joel 2:2 ; Zeph 1:15 ). It is particularly significant in that Egypt’s high god was the Sun God. Lord Sun was now being shut down by Lord Yahweh. If Egypt would not let Israel go to worship their God, then Egypt’s god would be darkness. The structure is familiar: the plague, now unannounced (21-23), and then the confrontation with Pharaoh (24-27).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2010%3A21/1"}
{"id":550,"verse_id":"EXO.10.21","translation_id":"net-engnet","book_id":"EXO","chapter":10,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.21","text":"The verb form is the jussive with the sequential vav – וִיהִי חֹשֶׁךְ ( vihi khoshekh ). B. Jacob ( Exodus , 286) notes this as the only instance where Scripture says, “Let there be darkness” (although it is subordinated as a purpose clause; cf. Gen 1:3 ). Isa 45:7 alluded to this by saying, “who created light and darkness.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2010%3A21/3"}
{"id":551,"verse_id":"EXO.10.22","translation_id":"net-engnet","book_id":"EXO","chapter":10,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.22","text":"S. R. Driver says, “The darkness was no doubt occasioned really by a sand-storm , produced by the hot electrical wind…which blows in intermittently…” ( Exodus , 82, 83). This is another application of the antisupernatural approach to these texts. The text, however, is probably describing something that was not a seasonal wind, or Pharaoh would not have been intimidated. If it coincided with that season, then what is described here is so different and so powerful that the Egyptians would have known the difference easily. Pharaoh here would have had to have been impressed that this was something very abnormal, and that his god was powerless. Besides, there was light in all the dwellings of the Israelites.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2010%3A22/2"}
{"id":552,"verse_id":"EXO.10.26","translation_id":"net-engnet","book_id":"EXO","chapter":10,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.26","text":"Moses gives an angry but firm reply to Pharaoh’s attempt to control Israel; he makes it clear that he has no intention of leaving any pledge with Pharaoh. When they leave, they will take everything that belongs to them.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2010%3A26/4"}
{"id":553,"verse_id":"EXO.11.1","translation_id":"net-engnet","book_id":"EXO","chapter":11,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.1","text":"The last plague is the most severe; it is that for which all the others were preliminary warnings. Up to this point Yahweh had been showing his power to destroy Pharaoh, and now he would begin to do so by bringing death to the Egyptians, a death that would fulfill the warning of talionic judgment – “let my son go, or I will kill your son.” The passage records the announcement of the judgment first to Moses and then through Moses to Pharaoh. The first two verses record the word of God to Moses. This is followed by a parenthetical note about how God had elevated Moses and Israel in the eyes of Egypt (v. 3 ). Then there is the announcement to Pharaoh (vv. 4-8 ). This is followed by a parenthetical note on how God had hardened Pharaoh so that Yahweh would be elevated over him. It is somewhat problematic here that Moses is told not to see Pharaoh’s face again. On the one hand, given the nature of Pharaoh to blow hot and cold and to change his mind, it is not impossible for another meeting to have occurred. But Moses said he would not do it (v. 29). One solution some take is to say that the warning in 10:28 originally stood after chapter . A change like that is unwarranted, and without support. It may be that vv. 1-3 are parenthetical, so that the announcement in v. 4 follows closely after 10:29 in the chronology. The instruction to Moses in 11:1 might then have been given before he left Pharaoh or even before the interview in 10:24-29 took place. Another possibility, supported by usage in Akkadian, is that the expression “see my face” (and in v. 29 “see your face”) has to do with seeking to have an official royal audience (W. H. C. Propp, –18 [AB], 342). Pharaoh thinks that he is finished with Moses, but as 11:8 describes, Moses expects that in fact Moses will soon be the one in a position like that of royalty granting an audience to Egyptians.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2011%3A1/1"}
{"id":554,"verse_id":"EXO.11.2","translation_id":"net-engnet","book_id":"EXO","chapter":11,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.2","text":"See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2011%3A2/4"}
{"id":555,"verse_id":"EXO.11.5","translation_id":"net-engnet","book_id":"EXO","chapter":11,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.5","text":"The firstborn in Egyptian and Israelite cultures was significant, but the firstborn of Pharaoh was most important. Pharaoh was considered a god, the son of Re, the sun god, for the specific purpose of ruling over Re’s chief concern, the land of Egypt. For the purpose of re-creation, the supreme god assumed the form of the living king and gave seed which was to become the next king and the next “son of Re.” Moreover, the Pharaoh was the incarnation of the god Horus, a falcon god whose province was the heavens. Horus represented the living king who succeeded the dead king Osiris. Every living king was Horus, every dead king Osiris (see J. A. Wilson, “Egypt,” Before Philosophy , 83-84). To strike any firstborn was to destroy the heir, who embodied the hopes and aspirations of the Egyptians, but to strike the firstborn son of Pharaoh was to destroy this cardinal doctrine of the divine kingship of Egypt. Such a blow would be enough for Pharaoh, for then he would drive the Israelites out.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2011%3A5/1"}
{"id":556,"verse_id":"EXO.11.8","translation_id":"net-engnet","book_id":"EXO","chapter":11,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.8","text":"Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus , 289-90).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2011%3A8/1"}
{"id":557,"verse_id":"EXO.11.9","translation_id":"net-engnet","book_id":"EXO","chapter":11,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.9","text":"The thought is essentially the same as in Exod 7:3-4 , but the wonders, or portents, here refer to what is yet to be done in Egypt.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2011%3A9/1"}
{"id":558,"verse_id":"EXO.12.1","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.1","text":"Chapter details the culmination of the ten plagues on Egypt and the beginning of the actual deliverance from bondage. Moreover, the celebration of this festival of Passover was to become a central part of the holy calendar of Israel. The contents of this chapter have significance for NT studies as well, since the Passover was a type of the death of Jesus. The structure of this section before the crossing of the sea is as follows: the institution of the Passover ( 12:1-28 ), the night of farewell and departure ( 12:29-42 ), slaves and strangers ( 12:43-51 ), and the laws of the firstborn ( 13:1-16 ). In this immediate section there is the institution of the Passover itself ( 12:1-13 ), then the Unleavened Bread ( 12:14-20 ), and then the report of the response of the people ( 12:21-28 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A1/1"}
{"id":559,"verse_id":"EXO.12.2","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.2","text":"B. Jacob ( Exodus , 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A2/1"}
{"id":560,"verse_id":"EXO.12.4","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.4","text":"Later Judaism ruled that “too small” meant fewer than ten (S. R. Driver, Exodus , 88).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A4/1"}
{"id":561,"verse_id":"EXO.12.8","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.8","text":"Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called “the bread of affliction,” which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so “unleavened bread” – bread made without yeast – was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus , 90-91).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A8/2"}
{"id":562,"verse_id":"EXO.12.9","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.9","text":"This ruling was to prevent their eating it just softened by the fire or partially roasted as differing customs might prescribe or allow.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A9/1"}
{"id":563,"verse_id":"EXO.12.13","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"12.13","text":"For additional discussions, see W. H. Elder, “The Passover,” RevExp 74 (1977): 511-22; E. Nutz, “The Passover,” BV 12 (1978): 23-28; H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; A. Rodriguez, Substitution in the Hebrew Cultus ; B. Ramm, “The Theology of the Book of Exodus: A Reflection on Exodus 12:12 ,” SwJT 20 (1977): 59-68; and M. Gilula, “The Smiting of the First-Born: An Egyptian Myth?” TA 4 (1977): 94-85.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A13/6"}
{"id":564,"verse_id":"EXO.12.16","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.16","text":"This refers to an assembly of the people at the sanctuary for religious purposes. The word “convocation” implies that the people were called together, and Num 10:2 indicates they were called together by trumpets.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A16/1"}
{"id":565,"verse_id":"EXO.12.22","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.22","text":"The hyssop is a small bush that grows throughout the Sinai, probably the aromatic herb Origanum Maru L. , or Origanum Aegyptiacum . The plant also grew out of the walls in Jerusalem ( 1 Kgs 4:33 ). See L. Baldensperger and G. M. Crowfoot, “Hyssop,” PEQ 63 (1931): 89-98. A piece of hyssop was also useful to the priests because it worked well for sprinkling.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A22/1"}
{"id":566,"verse_id":"EXO.12.27","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.27","text":"This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח ( zevakh ) means “slaughtering” and so a blood sacrifice. The fact that this word is used in for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A27/1"}
{"id":567,"verse_id":"EXO.12.29","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.29","text":"The next section records the deliverance of Israel from Egypt, and so becomes the turning point of the book. Verses 28 and 29 could be included in the exposition of the previous section as the culmination of that part. The message might highlight God’s requirement for deliverance from bondage through the application of the blood of the sacrifice, God’s instruction for the memorial of deliverance through the purging of corruption, and the compliance of those who believed the message. But these verses also form the beginning of this next section (and so could be used transitionally). This unit includes the judgment on Egypt (29-30), the exodus from Egypt (31-39) and the historical summation and report (40-42).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A29/1"}
{"id":568,"verse_id":"EXO.12.30","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.30","text":"Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A30/3"}
{"id":569,"verse_id":"EXO.12.36","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.36","text":"God was destroying the tyrant and his nobles and the land’s economy because of their stubborn refusal. But God established friendly, peaceful relations between his people and the Egyptians. The phrase is used outside Exod only in Gen 39:21 , referring to Joseph.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A36/2"}
{"id":570,"verse_id":"EXO.12.36","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":36,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.36","text":"See B. Jacob, “The Gifts of the Egyptians; A Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A36/4"}
{"id":571,"verse_id":"EXO.12.37","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.37","text":"The wilderness itinerary begins here. W. C. Kaiser records the identification of these two places as follows: The name Rameses probably refers to Qantir rather than Tanis, which is more remote, because Qantir was by the water; Sukkoth is identified as Tell el Maskhuta in the Wadi Tumilat near modern Ismailia – or the region around the city (“Exodus,” EBC 2:379). Of the extensive bibliography, see G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itineraries: A Comparative Study,” TynBul 25 (1974): 46-81; and J. T. Walsh, “From Egypt to Moab. A Source Critical Analysis of the Wilderness Itinerary,” CBQ 39 (1977): 20-33.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A37/2"}
{"id":572,"verse_id":"EXO.12.39","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.39","text":"For the use of this word in developing the motif, see Exod 2:17, 22; 6:1; and 11:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A39/1"}
{"id":573,"verse_id":"EXO.12.40","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.40","text":"Here as well some scholars work with the number 430 to try to reduce the stay in Egypt for the bondage. Some argue that if the number included the time in Canaan, that would reduce the bondage by half. S. R. Driver ( Exodus , 102) notes that P thought Moses was the fourth generation from Jacob ( 6:16-27 ), if those genealogies are not selective. has Levi – Kohath – Amram – Moses. This would require a period of about 100 years, and that is unusual. There is evidence, however, that the list is selective. In 1 Chr 2:3-20 the text has Bezalel (see Exod 31:2-5 ) a contemporary of Moses and yet the seventh from Judah. Elishama, a leader of the Ephraimites ( Num 10:22 ), was in the ninth generation from Jacob ( 1 Chr 7:22-26 ). Joshua, Moses’ assistant, was the eleventh from Jacob ( 1 Chr 7:27 ). So the “four generations” leading up to Moses are not necessarily complete. With regard to , K. A. Kitchen has argued that the four names do not indicate successive generations, but tribe (Levi), clan (Kohath), family (Amram), and individual (Moses; K. A. Kitchen, Ancient Orient and Old Testament , 54-55). For a detailed discussion of the length of the sojourn, see E. H. Merrill, A Kingdom of Priests , 75-79.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A40/1"}
{"id":574,"verse_id":"EXO.12.41","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.41","text":"This military term is used elsewhere in Exodus (e.g., 6:26; 7:4; 12:17, 50 ), but here the Israelites are called “the regiments of the Lord.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A41/1"}
{"id":575,"verse_id":"EXO.12.43","translation_id":"net-engnet","book_id":"EXO","chapter":12,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.43","text":"The section that concludes the chapter contains regulations pertaining to the Passover. The section begins at v. 43 , but vv. 40-42 form a good setting for it. In this unit vv. 43-45 belong together because they stress that a stranger and foreigner cannot eat. Verse 46 stands by itself, ruling that the meal must be eaten at home. Verse 47 instructs that the whole nation was to eat it. Verses 48-49 make provision for foreigners who may wish to participate. And vv. 50-51 record the obedience of Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2012%3A43/1"}
{"id":576,"verse_id":"EXO.13.1","translation_id":"net-engnet","book_id":"EXO","chapter":13,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.1","text":"This next section seems a little confusing at first glance: vv. 1 and 2 call for the dedication of the firstborn, then vv. 3-10 instruct concerning the ritual of the Feast of Unleavened Bread, and then vv. 11-16 return to the firstborn. B. Jacob ( Exodus , 360) explains that vv. 3-16 contain a sermon, in which Moses “began his speech by reminding the people of the events which had just occurred and how they would be recalled by them in the future,” and then he explained the rulings that went along with it. So the first two verses state the core of the sermon, a new command calling for the redeemed (firstborn) to be sanctified. The second portion stresses that God requires the redeemed to remember their redemption by purifying themselves (3-10). The third section (11-16) develops the theme of dedication to Yahweh. The point is that in view of God’s mighty redemption, the redeemed (represented by the firstborn) must be set apart for Yahweh’s service.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2013%3A1/1"}
{"id":577,"verse_id":"EXO.13.4","translation_id":"net-engnet","book_id":"EXO","chapter":13,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.4","text":"Abib appears to be an old name for the month, meaning something like “[month of] fresh young ears” ( Lev 2:14 [ Heb ]) (S. R. Driver, Exodus , 106). B. Jacob ( Exodus , 364) explains that these names were not precise designations, but general seasons based on the lunar year in the agricultural setting.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2013%3A4/2"}
{"id":578,"verse_id":"EXO.13.9","translation_id":"net-engnet","book_id":"EXO","chapter":13,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.9","text":"This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob ( Exodus , 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive – because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2013%3A9/1"}
{"id":579,"verse_id":"EXO.13.9","translation_id":"net-engnet","book_id":"EXO","chapter":13,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"13.9","text":"“Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19 ; Josh 1:8 ).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Exodus%2013%3A9/7"}
{"id":580,"verse_id":"EXO.13.11","translation_id":"net-engnet","book_id":"EXO","chapter":13,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.11","text":"The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2013%3A11/2"}
{"id":581,"verse_id":"EXO.13.14","translation_id":"net-engnet","book_id":"EXO","chapter":13,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.14","text":"As with v. 8 , the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2013%3A14/1"}
{"id":582,"verse_id":"EXO.13.16","translation_id":"net-engnet","book_id":"EXO","chapter":13,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.16","text":"The pattern of the passage now emerges more clearly; it concerns the grateful debt of the redeemed. In the first part eating the unleavened bread recalls the night of deliverance in Egypt, and it calls for purity. In the second part the dedication of the firstborn was an acknowledgment of the deliverance of the firstborn from bondage. They were to remember the deliverance and choose purity; they were to remember the deliverance and choose dedication. The NT will also say, “You are not your own, for you were bought with a price, therefore, glorify God” ( 1 Cor 6:20 ). Here too the truths of God’s great redemption must be learned well and retained well from generation to generation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2013%3A16/2"}
{"id":583,"verse_id":"EXO.13.17","translation_id":"net-engnet","book_id":"EXO","chapter":13,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.17","text":"This short section (vv. 17-22 ) marks the beginning of the journey of the Israelites toward the sea and Sinai. The emphasis here is on the leading of Yahweh – but this leading is manifested in a unique, supernatural way – unlikely to be repeated with these phenomena. Although a primary application of such a passage would be difficult, the general principle is clear: God, by his clear revelation, leads his people to the fulfillment of the promise. This section has three short parts: the leading to the sea (17-18), the bones of Joseph (19), and the leading by the cloud and pillar (20-22).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2013%3A17/1"}
{"id":584,"verse_id":"EXO.13.17","translation_id":"net-engnet","book_id":"EXO","chapter":13,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.17","text":"The verb נָחָה ( nakhah , “to lead”) is a fairly common word in the Bible for God’s leading of his people (as in Ps 23:3 for leading in the paths of righteousness). This passage illustrates what others affirm, that God leads his people in a way that is for their own good. There were shorter routes to take, but the people were not ready for them.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2013%3A17/3"}
{"id":585,"verse_id":"EXO.13.17","translation_id":"net-engnet","book_id":"EXO","chapter":13,"verse":17,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"13.17","text":"The term Philistines has been viewed by modern scholarship as an anachronism, since the Philistines were not believed to have settled in the region until the reign of Rameses III (in which case the term would not fit either the early or the late view of the exodus). But the OT clearly refers to Philistines in the days of the patriarchs. The people there in the earlier period may have been Semites, judging from their names, or they may have been migrants from Crete in the early time. The Philistines after the exodus were of Greek origin. The danger of warfare at this time was clearly with Canaanitish tribes. For further details, see K. A. Kitchen, “The Philistines,” Peoples of Old Testament Times , 53-54; J. M. Grintz, “The Immigration of the First Philistines in the Inscriptions,” Tarbiz 17 (1945): 32-42, and Tarbiz 19 (1947): 64; and E. Hindson, The Philistines and the Old Testament (Grand Rapids: Baker, 1970), 39-59.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%2013%3A17/5"}
{"id":586,"verse_id":"EXO.13.19","translation_id":"net-engnet","book_id":"EXO","chapter":13,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.19","text":"This verb appears also in 3:16 and 4:31 . The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2013%3A19/3"}
{"id":587,"verse_id":"EXO.13.21","translation_id":"net-engnet","book_id":"EXO","chapter":13,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.21","text":"God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2013%3A21/1"}
{"id":588,"verse_id":"EXO.13.22","translation_id":"net-engnet","book_id":"EXO","chapter":13,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.22","text":"See T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 (1971): 15-30.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2013%3A22/1"}
{"id":589,"verse_id":"EXO.14.1","translation_id":"net-engnet","book_id":"EXO","chapter":14,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.1","text":"The account recorded in this chapter is one of the best known events in all of Scripture. In the argument of the book it marks the division between the bondage in Egypt and the establishment of the people as a nation. Here is the deliverance from Egypt. The chapter divides simply in two, vv. 1-14 giving the instructions, and vv. 15-31 reporting the victory. See among others, G. Coats, “History and Theology in the Sea Tradition,” ST 29 (1975): 53-62); A. J. Ehlen, “Deliverance at the Sea: Diversity and Unity in a Biblical Theme,” CTM 44 (1973): 168-91; J. B. Scott, “God’s Saving Acts,” The Presbyterian Journal 38 (1979): 12-14; W. Wifall, “The Sea of Reeds as Sheol,” ZAW 92 (1980): 325-32.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2014%3A1/1"}
{"id":590,"verse_id":"EXO.14.2","translation_id":"net-engnet","book_id":"EXO","chapter":14,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.2","text":"The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi-Hahiroth as an Egyptian word may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus , 17).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2014%3A2/2"}
{"id":591,"verse_id":"EXO.14.3","translation_id":"net-engnet","book_id":"EXO","chapter":14,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.3","text":"The word translated “wandering around confused” indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape – and they would never dream of crossing the sea (S. R. Driver, Exodus , 115).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2014%3A3/2"}
{"id":592,"verse_id":"EXO.14.10","translation_id":"net-engnet","book_id":"EXO","chapter":14,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"14.10","text":"Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord , and now the Lord would deliver.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Exodus%2014%3A10/6"}
{"id":593,"verse_id":"EXO.14.11","translation_id":"net-engnet","book_id":"EXO","chapter":14,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.11","text":"B. Jacob ( Exodus , 396-97) notes how the speech is overly dramatic and came from a people given to using such exaggerations ( Num 16:14 ), even using a double negative. The challenge to Moses brings a double irony. To die in the desert would be without proper burial, but in Egypt there were graves – it was a land of tombs and graves! Gesenius notes that two negatives in the sentence do not nullify each other but make the sentence all the more emphatic: “Is it because there were no graves…?” (GKC 483 §152. y ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2014%3A11/1"}
{"id":594,"verse_id":"EXO.14.12","translation_id":"net-engnet","book_id":"EXO","chapter":14,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.12","text":"U. Cassuto ( Exodus , 164) explains this statement by the people as follows: “The question appears surprising at first, for we have not read previously that such words were spoken to Moses. Nor is the purport of the protest of the Israelite foremen (v 21 [ 5:21 ]) identical with that of the words uttered now. However, from a psychological standpoint the matter can be easily explained. In the hour of peril the children of Israel remember that remonstrance, and now it seems to them that it was of a sharper character and flowed from their foresight, and that the present situation justifies it, for death awaits them at this moment in the desert.” This declaration that “we told you so,” born of fright, need not have been strictly accurate or logical.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2014%3A12/2"}
{"id":595,"verse_id":"EXO.14.19","translation_id":"net-engnet","book_id":"EXO","chapter":14,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.19","text":"B. Jacob ( Exodus , 400-401) makes a good case that there may have been only one pillar, one cloud; it would have been a dark cloud behind it, but in front of it, shining the way, a pillar of fire. He compares the manifestation on Sinai, when the mountain was on fire but veiled by a dark cloud ( Deut 4:11; 5:22 ). See also Exod 13:21 ; Num 14:14 ; Deut 1:33 ; Neh 9:12, 19 ; Josh 24:7 ; Pss 78:14; 105:39 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2014%3A19/1"}
{"id":596,"verse_id":"EXO.14.31","translation_id":"net-engnet","book_id":"EXO","chapter":14,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"14.31","text":"Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own ( Isa 63:12 ). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Exodus%2014%3A31/6"}
{"id":597,"verse_id":"EXO.15.1","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.1","text":"This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1 b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in ,” A Light unto My Path , 163-203; E. Levine, “Neofiti I: A Study of ,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18 : A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A1/1"}
{"id":598,"verse_id":"EXO.15.1","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"15.1","text":"The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A1/6"}
{"id":599,"verse_id":"EXO.15.7","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.7","text":"This expression is cognate with words in v. 1 . Here that same greatness or majesty is extolled as in abundance.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A7/1"}
{"id":600,"verse_id":"EXO.15.7","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.7","text":"The verb is the Piel of שָׁלַח ( shalakh ), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A7/4"}
{"id":601,"verse_id":"EXO.15.7","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":7,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"15.7","text":"The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A7/5"}
{"id":602,"verse_id":"EXO.15.8","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.8","text":"The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A8/1"}
{"id":603,"verse_id":"EXO.15.9","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.9","text":"W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A9/1"}
{"id":604,"verse_id":"EXO.15.11","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.11","text":"Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A11/2"}
{"id":605,"verse_id":"EXO.15.16","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.16","text":"For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16 ,” JQR 66 (1976): 189-92.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A16/4"}
{"id":606,"verse_id":"EXO.15.17","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.17","text":"The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A17/2"}
{"id":607,"verse_id":"EXO.15.20","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.20","text":"See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A20/1"}
{"id":608,"verse_id":"EXO.15.21","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.21","text":"This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A21/2"}
{"id":609,"verse_id":"EXO.15.22","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.22","text":"The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning – and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert – he did not bring them into the desert to let them die. But there is a deeper level to this story – the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to to the instructions for the people (C'); and the central turning point is the wonder miracle (D).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A22/1"}
{"id":610,"verse_id":"EXO.15.22","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.22","text":"The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain – not worship.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A22/3"}
{"id":611,"verse_id":"EXO.15.23","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.23","text":"The Hebrew word “Marah” means “bitter.” This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the “bitter herbs” in the Passover, recalling the bitter labor in bondage. So there may be a double reference here – to the bitter waters and to Egypt itself – God can deliver from either.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A23/1"}
{"id":612,"verse_id":"EXO.15.23","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.23","text":"Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., “Exodus,” EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it?","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A23/4"}
{"id":613,"verse_id":"EXO.15.26","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"15.26","text":"The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A26/5"}
{"id":614,"verse_id":"EXO.15.27","translation_id":"net-engnet","book_id":"EXO","chapter":15,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.27","text":"Judging from the way the story is told they were not far from the oasis. But God had other plans for them, to see if they would trust him wholeheartedly and obey. They did not do very well this first time, and they will have to learn how to obey. The lesson is clear: God uses adversity to test his people’s loyalty. The response to adversity must be prayer to God, for he can turn the bitter into the sweet, the bad into the good, and the prospect of death into life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2015%3A27/1"}
{"id":615,"verse_id":"EXO.16.1","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.1","text":"plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10 ,” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language ( Exodus , 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A1/1"}
{"id":616,"verse_id":"EXO.16.3","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.3","text":"That the complaint leading up to the manna is unjustified can be seen from the record itself. They left Egypt with flocks and herds and very much cattle, and about 45 days later they are complaining that they are without food. Moses reminded them later that they lacked nothing ( Deut 3:7 ; for the whole sermon on this passage, see 8:1-20 ). Moreover, the complaint is absurd because the food of work gangs was far more meager than they recall. The complaint was really against Moses. They crave the eating of meat and of bread and so God will meet that need; he will send bread from heaven and quail as well.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A3/3"}
{"id":617,"verse_id":"EXO.16.4","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.4","text":"The word “law” here properly means “direction” at this point (S. R. Driver, Exodus , 146), but their obedience here would indicate also whether or not they would be willing to obey when the Law was given at Sinai.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A4/4"}
{"id":618,"verse_id":"EXO.16.5","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.5","text":"There is a question here concerning the legislation – the people were not told why to gather twice as much on the sixth day. In other words, this instruction seems to presume that they knew about the Sabbath law. That law will be included in this chapter in a number of ways, suggesting to some scholars that this chapter is out of chronological order, placed here for a purpose. Some argue that the manna episode comes after the revelation at Sinai. But it is not necessary to take such a view. God had established the Sabbath in the creation, and if Moses has been expounding the Genesis traditions in his teachings then they would have known about that.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A5/2"}
{"id":619,"verse_id":"EXO.16.10","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.10","text":"S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” ( Exodus , 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3 , et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A10/2"}
{"id":620,"verse_id":"EXO.16.12","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.12","text":"One of the major interpretive difficulties is the comparison between and . In Numbers we find that the giving of the manna was about 24 months after the time (assuming there was a distinct time for this chapter), that it was after the erection of the tabernacle, that Taberah (the Burning) preceded it (not in ), that the people were tired of the manna (not that there was no bread to eat) and so God would send the quail, and that there was a severe tragedy over it. In both the manna and the quail are given on the same day, with no mention of quail on the following days. Contemporary scholarship generally assigns the accounts to two different sources because complete reconciliation seems impossible. Even if we argue that Exodus has a thematic arrangement and “telescopes” some things to make a point, there will still be difficulties in harmonization. Two considerations must be kept in mind: 1) First, they could be separate events entirely. If this is true, then they should be treated separately as valid accounts of things that appeared or occurred during the period of the wanderings. Similar things need not be the same thing. 2) Secondly, strict chronological order is not always maintained in the Bible narratives, especially if it is a didactic section. Perhaps describes the initiation of the giving of manna as God’s provision of bread, and therefore placed in the prologue of the covenant, and is an account of a mood which developed over a period of time in response to the manna. would then be looking back from a different perspective.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A12/2"}
{"id":621,"verse_id":"EXO.16.12","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"16.12","text":"This verse supports the view taken in chap. concerning the verb “to know.” Surely the Israelites by now knew that Yahweh was their God. Yes, they did. But they had not experienced what that meant; they had not received the fulfillment of the promises.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A12/5"}
{"id":622,"verse_id":"EXO.16.13","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.13","text":"These are migratory birds, said to come up in the spring from Arabia flying north and west, and in the fall returning. They fly with the wind, and so generally alight in the evening, covering the ground. If this is part of the explanation, the divine provision would have had to alter their flight paths to bring them to the Israelites, and bring them in vast numbers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A13/1"}
{"id":623,"verse_id":"EXO.16.14","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.14","text":"Translations usually refer to the manna as “bread.” In fact it appears to be more like grain, because it could be ground in hand-mills and made into cakes. The word involved says it is thin, flakelike (if an Arabic etymological connection is correct). What is known about it from the Bible in Exodus is that it was a very small flakelike substance, it would melt when the sun got hot, if left over it bred worms and became foul, it could be ground, baked, and boiled, it was abundant enough for the Israelites to gather an omer a day per person, and they gathered it day by day throughout the wilderness sojourn. says it was like coriander seed with the appearance of bdellium, it tasted like fresh oil, and it fell with the dew. Deut 8:3 says it was unknown to Israel or her ancestors; Psalm 78:24 parallels it with grain. Some scholars compare ancient references to honeydew that came from the heavens. F. S. Bodenheimer (“The Manna of Sinai,” BA 10 [1947]: 2) says that it was a sudden surprise for the nomadic Israelites because it provided what they desired – sweetness. He says that it was a product that came from two insects, making the manna a honeydew excretion from plant lice and scale insects. The excretion hardens and drops to the ground as a sticky solid. He notes that some cicadas are called man in Arabic. This view accounts for some of the things in these passages: the right place, the right time, the right description, and a similar taste. But there are major difficulties: Exodus requires a far greater amount, it could breed worms, it could melt away, it could be baked into bread, it could decay and stink. The suggestion is in no way convincing. Bodenheimer argues that “worms” could mean “ants” that carried them away, but that is contrived – the text could have said ants. The fact that the Bible calls it “bread” creates no problem. לֶחֶם ( lekhem ) is used in a wide range of meanings from bread to all kinds of food including goats ( Judg 13:15-16 ) and honey ( 1 Sam 14:24-28 ). Scripture does not say that manna was the only thing that they ate for the duration. But they did eat it throughout the forty years. It simply must refer to some supernatural provision for them in their diet. Modern suggestions may invite comparison and analysis, but they do not satisfy or explain the text.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A14/3"}
{"id":624,"verse_id":"EXO.16.15","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.15","text":"B. Jacob ( Exodus , 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A15/4"}
{"id":625,"verse_id":"EXO.16.15","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"16.15","text":"For other views see G. Vermès, “‘He Is the Bread’ Targum Neofiti Ex. 16:15 ,” SJLA 8 (1975): 139-46; and G. J. Cowling, “Targum Neofiti Ex. 16:15 ,” AJBA (1974-75): 93-105.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A15/5"}
{"id":626,"verse_id":"EXO.16.16","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.16","text":"The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36 ). A number of recent English versions approximate the omer as “two quarts” (cf. NCV, CEV, NLT); TEV “two litres.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A16/4"}
{"id":627,"verse_id":"EXO.16.22","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"16.22","text":"The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus , 197).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A22/6"}
{"id":628,"verse_id":"EXO.16.29","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.29","text":"Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” ( Exodus , 461).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A29/1"}
{"id":629,"verse_id":"EXO.16.31","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.31","text":"The name “house of Israel” is unusual in this context.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A31/1"}
{"id":630,"verse_id":"EXO.16.34","translation_id":"net-engnet","book_id":"EXO","chapter":16,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.34","text":"The “Testimony” is a reference to the Ark of the Covenant; so the pot of manna would be placed before Yahweh in the tabernacle. W. C. Kaiser says that this later instruction came from a time after the tabernacle had been built (see Exod 25:10-22 ; W. C. Kaiser, Jr., “Exodus,” EBC 2:405). This is not a problem since the final part of this chapter had to have been included at the end of the forty years in the desert.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2016%3A34/1"}
{"id":631,"verse_id":"EXO.17.1","translation_id":"net-engnet","book_id":"EXO","chapter":17,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.1","text":"This is the famous story telling how the people rebelled against Yahweh when they thirsted, saying that Moses had brought them out into the wilderness to kill them by thirst, and how Moses with the staff brought water from the rock. As a result of this the name was called Massa and Meribah because of the testing and the striving. It was a challenge to Moses’ leadership as well as a test of Yahweh’s presence. The narrative in its present form serves an important point in the argument of the book. The story turns on the gracious provision of God who can give his people water when there is none available. The narrative is structured to show how the people strove. Thus, the story intertwines God’s free flowing grace with the sad memory of Israel’s sins. The passage can be divided into three parts: the situation and the complaint (1-3), the cry and the miracle (4-6), and the commemoration by naming (7).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2017%3A1/1"}
{"id":632,"verse_id":"EXO.17.1","translation_id":"net-engnet","book_id":"EXO","chapter":17,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"17.1","text":"The location is a bit of a problem. Exod 19:1-2 suggests that it is near Sinai, whereas it is normally located near Kadesh in the north. Without any details provided, M. Noth concludes that two versions came together ( Exodus [OTL], 138). S. R. Driver says that the writer wrote not knowing that they were 24 miles apart ( Exodus , 157). Critics have long been bothered by this passage because of the two names given at the same place. If two sources had been brought together, it is not possible now to identify them. But Noth insisted that if there were two names there were two different locations. The names Massah and Meribah occur alone in Scripture ( Deut 9:22 , and Num 20:1 for examples), but together in and in Deut 33:8 . But none of these passages is a clarification of the difficulty. Most critics would argue that Massah was a secondary element that was introduced into this account, because focuses on Meribah. From that starting point they can diverge greatly on the interpretation, usually having something to do with a water test. But although is parallel in several ways, there are major differences: 1) it takes place 40 years later than this, 2) the name Kadesh is joined to the name Meribah there, and 3) Moses is punished there. One must conclude that if an event could occur twice in similar ways (complaint about water would be a good candidate for such), then there is no reason a similar name could not be given.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2017%3A1/4"}
{"id":633,"verse_id":"EXO.17.3","translation_id":"net-engnet","book_id":"EXO","chapter":17,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.3","text":"Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God’s ability to provide for them.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2017%3A3/3"}
{"id":634,"verse_id":"EXO.17.7","translation_id":"net-engnet","book_id":"EXO","chapter":17,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.7","text":"The name Massah ( מַסָּה , massah ) means “Proving”; it is derived from the verb “test, prove, try.” And the name Meribah ( מְרִיבָה , mÿrivah ) means “Strife”; it is related to the verb “to strive, quarrel, contend.” The choice of these names for the place would serve to remind Israel for all time of this failure with God. God wanted this and all subsequent generations to know how unbelief challenges God. And yet, he gave them water. So in spite of their failure, he remained faithful to his promises. The incident became proverbial, for it is the warning in Ps 95:7-8 , which is quoted in Heb 3:15 : “Oh, that today you would listen as he speaks! Do not harden your hearts as in the rebellion, in the day of testing in the wilderness . There your fathers tested me and tried me, and they saw my works for forty years.” The lesson is clear enough: to persist in this kind of unbelief could only result in the loss of divine blessing. Or, to put it another way, if they refused to believe in the power of God, they would wander powerless in the wilderness. They had every reason to believe, but they did not. (Note that this does not mean they are unbelievers, only that they would not take God at his word.)","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2017%3A7/1"}
{"id":635,"verse_id":"EXO.17.8","translation_id":"net-engnet","book_id":"EXO","chapter":17,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.8","text":"This short passage gives the first account of Israel’s holy wars. The war effort and Moses’ holding up his hands go side by side until the victory is won and commemorated. Many have used this as an example of intercessory prayer – but the passage makes no such mention. In Exodus so far the staff of God is the token of the power of God; when Moses used it, God demonstrated his power. To use the staff of God was to say that God did it; to fight without the staff was to face defeat. Using the staff of God was a way of submitting to and depending on the power of God in all areas of life. The first part of the story reports the attack and the preparation for the battle (8,9). The second part describes the battle and its outcome (10-13). The final section is the preservation of this event in the memory of Israel (14-16).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2017%3A8/1"}
{"id":636,"verse_id":"EXO.17.14","translation_id":"net-engnet","book_id":"EXO","chapter":17,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"17.14","text":"This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them – they will have no posterity and no lasting heritage.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%2017%3A14/5"}
{"id":637,"verse_id":"EXO.17.15","translation_id":"net-engnet","book_id":"EXO","chapter":17,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.15","text":"Heb “Yahweh-nissi” (so NAB), which means “Yahweh is my banner.” Note that when Israel murmured and failed God, the name commemorated the incident or the outcome of their failure. When they were blessed with success, the naming praised God. Here the holding up of the staff of God was preserved in the name for the altar – God gave them the victory.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2017%3A15/1"}
{"id":638,"verse_id":"EXO.17.16","translation_id":"net-engnet","book_id":"EXO","chapter":17,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.16","text":"The message of this short narrative, then, concerns the power of God to protect his people. The account includes the difficulty, the victory, and the commemoration. The victory must be retained in memory by the commemoration. So the expositional idea could focus on that: The people of God must recognize (both for engaging in warfare and for praise afterward) that victory comes only with the power of God. In the NT the issue is even more urgent, because the warfare is spiritual – believers do not wrestle against flesh and blood. So only God’s power will bring victory.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2017%3A16/2"}
{"id":639,"verse_id":"EXO.18.1","translation_id":"net-engnet","book_id":"EXO","chapter":18,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.1","text":"This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1-12 tell how Jethro heard and came and worshiped and blessed; vv. 13-23 have the advice of Jethro, and then vv. 24-27 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, “Exodus Motifs in 1 Samuel 7 and 8 ,” EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2018%3A1/1"}
{"id":640,"verse_id":"EXO.18.1","translation_id":"net-engnet","book_id":"EXO","chapter":18,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.1","text":"This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations ().","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2018%3A1/3"}
{"id":641,"verse_id":"EXO.18.4","translation_id":"net-engnet","book_id":"EXO","chapter":18,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.4","text":"The verb “delivered” is an important motif in this chapter (see its use in vv. 8, 9, and 10 with reference to Pharaoh).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2018%3A4/3"}
{"id":642,"verse_id":"EXO.18.5","translation_id":"net-engnet","book_id":"EXO","chapter":18,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.5","text":"The mountain of God is Horeb, and so the desert here must be the Sinai desert by it. But chap. suggests that they left Rephidim to go the 24 miles to Sinai. It may be that this chapter fits in chronologically after the move to Sinai, but was placed here thematically. W. C. Kaiser defends the present location of the story by responding to other reasons for the change given by Lightfoot, but does not deal with the travel locations (W. C. Kaiser, Jr., “Exodus,” EBC 2:411).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2018%3A5/3"}
{"id":643,"verse_id":"EXO.18.6","translation_id":"net-engnet","book_id":"EXO","chapter":18,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.6","text":"This verse may seem out of place, since the report has already been given that they came to the desert. It begins to provide details of the event that the previous verse summarizes. The announcement in verse 6 may have come in advance by means of a messenger or at the time of arrival, either of which would fit with the attention to formal greetings in verse 7 . This would suit a meeting between two important men; the status of Moses has changed. The LXX solves the problem by taking the pronoun “I” as the particle “behold” and reads it this way: “one said to Moses, ‘Behold, your father-in-law has come….’”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2018%3A6/1"}
{"id":644,"verse_id":"EXO.18.7","translation_id":"net-engnet","book_id":"EXO","chapter":18,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.7","text":"This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus , 496).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2018%3A7/1"}
{"id":645,"verse_id":"EXO.18.12","translation_id":"net-engnet","book_id":"EXO","chapter":18,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.12","text":"Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus , 498.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2018%3A12/2"}
{"id":646,"verse_id":"EXO.18.13","translation_id":"net-engnet","book_id":"EXO","chapter":18,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.13","text":"This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2018%3A13/2"}
{"id":647,"verse_id":"EXO.18.14","translation_id":"net-engnet","book_id":"EXO","chapter":18,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.14","text":"This question, “what are you doing for the people,” is qualified by the next question. Sitting alone all day and the people standing around all day showed that Moses was exhibiting too much care for the people – he could not do this.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2018%3A14/2"}
{"id":648,"verse_id":"EXO.18.21","translation_id":"net-engnet","book_id":"EXO","chapter":18,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"18.21","text":"It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses’ alone.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Exodus%2018%3A21/7"}
{"id":649,"verse_id":"EXO.18.27","translation_id":"net-engnet","book_id":"EXO","chapter":18,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.27","text":"This chapter makes an excellent message on spiritual leadership of the people of God. Spiritually responsible people are to be selected to help in the work of the ministry (teaching, deciding cases, meeting needs), so that there will be peace, and so that leaders will not be exhausted. Probably capable people are more ready to do that than leaders are ready to relinquish control. But leaders have to be willing to take the risk, to entrust the task to others. Here Moses is the model of humility, receiving correction and counsel from Jethro. And Jethro is the ideal adviser, for he has no intention of remaining there to run the operation.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2018%3A27/4"}
{"id":650,"verse_id":"EXO.19.1","translation_id":"net-engnet","book_id":"EXO","chapter":19,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.1","text":"This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9 ); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25 ). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2019%3A1/1"}
{"id":651,"verse_id":"EXO.19.2","translation_id":"net-engnet","book_id":"EXO","chapter":19,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.2","text":"The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus , 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2019%3A2/2"}
{"id":652,"verse_id":"EXO.19.4","translation_id":"net-engnet","book_id":"EXO","chapter":19,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.4","text":"The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2019%3A4/2"}
{"id":653,"verse_id":"EXO.19.13","translation_id":"net-engnet","book_id":"EXO","chapter":19,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.13","text":"There is some ambiguity here. The clause either means that no man will touch the mountain, so that if there is someone who is to be put to death he must be stoned or shot since they could not go into the mountain region to get him, or, it may mean no one is to touch the culprit who went in to the region of the mountain.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2019%3A13/1"}
{"id":654,"verse_id":"EXO.19.18","translation_id":"net-engnet","book_id":"EXO","chapter":19,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.18","text":"The image is that of a large kiln, as in Gen 19:28 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2019%3A18/1"}
{"id":655,"verse_id":"EXO.19.25","translation_id":"net-engnet","book_id":"EXO","chapter":19,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.25","text":"The passage has many themes and emphases that could be developed in exposition. It could serve for meditation: the theology drawn from the three parts could be subordinated to the theme of holiness: God is holy, therefore adhere to his word for service, approach him through a mediator, and adore him in purity and fearful reverence. A developed outline for the exposition could be: I. If the people of God will obey him, they will be privileged to serve in a unique way (1-8); II. If the people of God are to obey, they must be convinced of the divine source of their commands (9); and finally, III. If the people of God are convinced of the divine approval of their mediator, and the divine source of their instructions, they must sanctify themselves before him (vv. 10-25 ). In sum, the manifestation of the holiness of Yahweh is the reason for sanctification and worship. The correlation is to be made through to the church. The Church is a kingdom of priests; it is to obey the Word of God. What is the motivation for this? Their mediator is Jesus Christ; he has the approval of the Father and manifests the glory of God to his own; and he declares the purpose of their calling is to display his glory. God’s people are to abstain from sin so that pagans can see their good works and glorify God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2019%3A25/1"}
{"id":656,"verse_id":"EXO.20.1","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.1","text":"This chapter is the heart of the Law of Israel, and as such is well known throughout the world. There is so much literature on it that it is almost impossible to say anything briefly and do justice to the subject. But the exposition of the book must point out that this is the charter of the new nation of Israel. These ten commands (words) form the preamble; they will be followed by the decisions (judgments). And then in chap. the covenant will be inaugurated. So when Israel entered into covenant with God, they entered into a theocracy by expressing their willingness to submit to his authority. The Law was the binding constitution for the nation of Israel under Yahweh their God. It was specifically given to them at a certain time and in a certain place. The Law legislated how Israel was to live in order to be blessed by God and used by him as a kingdom of priests. In the process of legislating their conduct and their ritual for worship, the Law revealed God. It revealed the holiness of Yahweh as the standard for all worship and service, and in revealing that it revealed or uncovered sin. But what the Law condemned, the Law (Leviticus) also made provision for in the laws of the sacrifice and the feasts intended for atonement. The NT teaches that the Law was good, and perfect, and holy. But it also teaches that Christ was the end (goal) of the Law, that it ultimately led to him. It was a pedagogue, Paul said, to bring people to Christ. And when the fulfillment of the promise came in him, believers were not to go back under the Law. What this means for Christians is that what the Law of Israel revealed about God and his will is timeless and still authoritative over faith and conduct, but what the Law regulated for Israel in their existence as the people of God has been done away with in Christ. The Ten Commandments reveal the essence of the Law; the ten for the most part are reiterated in the NT because they reflect the holy and righteous nature of God. The NT often raises them to a higher standard, to guard the spirit of the Law as well as the letter.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A1/1"}
{"id":657,"verse_id":"EXO.20.1","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.1","text":"The Bible makes it clear that the Law was the revelation of God at Mount Sinai. And yet study has shown that the law code’s form follows the literary pattern of covenant codes in the Late Bronze Age, notably the Hittite codes. The point of such codes is that all the covenant stipulations are appropriate because of the wonderful things that the sovereign has done for the people. God, in using a well-known literary form, was both drawing on the people’s knowledge of such to impress their duties on them, as well as putting new wine into old wineskins. The whole nature of God’s code was on a much higher level. For this general structure, see M. G. Kline, Treaty of the Great King . For the Ten Commandments specifically, see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research (SBT). See also some of the general articles: M. Barrett, “God’s Moral Standard: An Examination of the Decalogue,” BV 12 (1978): 34-40; C. J. H. Wright, “The Israelite Household and the Decalogue: The Social Background and Significance of Some Commandments,” TynBul 30 (1979): 101-24; J. D. Levenson, “The Theologies of Commandment in Biblical Israel,” HTR 73 (1980): 17-33; M. B. Cohen and D. B. Friedman, “The Dual Accentuation of the Ten Commandments,” Masoretic Studies 1 (1974): 7-190; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; M. Tate, “The Legal Traditions of the Book of Exodus,” RevExp 74 (1977): 483-509; E. C. Smith, “The Ten Commandments in Today’s Permissive Society: A Principleist Approach,” SwJT 20 (1977): 42-58; and D. W. Buck, “ Exodus 20:1-17 ,” Lutheran Theological Journal 16 (1982): 65-75.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A1/2"}
{"id":658,"verse_id":"EXO.20.2","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.2","text":"The revelation of Yahweh here begins with the personal pronoun. “I” – a person, a living personality, not an object or a mere thought. This enabled him to address “you” – Israel, and all his people, making the binding stipulations for them to conform to his will (B. Jacob, Exodus , 544).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A2/1"}
{"id":659,"verse_id":"EXO.20.5","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.5","text":"The word “jealous” is the same word often translated “zeal” or “zealous.” The word describes a passionate intensity to protect or defend something that is jeopardized. The word can also have the sense of “envy,” but in that case the object is out of bounds. God’s zeal or jealousy is to protect his people or his institutions or his honor. Yahweh’s honor is bound up with the life of his people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A5/2"}
{"id":660,"verse_id":"EXO.20.10","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.10","text":"The wife is omitted in the list, not that she was considered unimportant, nor that she was excluded from the rest, but rather in reflecting her high status. She was not man’s servant, not lesser than the man, but included with the man as an equal before God. The “you” of the commandments is addressed to the Israelites individually, male and female, just as God in the Garden of Eden held both the man and the woman responsible for their individual sins (see B. Jacob, Exodus , 567-68).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A10/2"}
{"id":661,"verse_id":"EXO.20.10","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.10","text":"The Sabbath day was the sign of the Sinaitic Covenant. It required Israel to cease from ordinary labors and devote the day to God. It required Israel to enter into the life of God, to share his Sabbath. It gave them a chance to recall the work of the Creator. But in the NT the apostolic teaching for the Church does not make one day holier than another, but calls for the entire life to be sanctified to God. This teaching is an application of the meaning of entering into the Sabbath of God. The book of Hebrews declares that those who believe in Christ cease from their works and enter into his Sabbath rest. For a Christian keeping Saturday holy is not a requirement from the NT; it may be a good and valuable thing to have a day of rest and refreshment, but it is not a binding law for the Church. The principle of setting aside time to worship and serve the Lord has been carried forward, but the strict regulations have not.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A10/3"}
{"id":662,"verse_id":"EXO.20.12","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.12","text":"The promise here is national rather than individual, although it is certainly true that the blessing of life was promised for anyone who was obedient to God’s commands ( Deut 4:1, 8:1 , etc.). But as W. C. Kaiser (“Exodus,” EBC 2:424) summarizes, the land that was promised was the land of Canaan, and the duration of Israel in the land was to be based on morality and the fear of God as expressed in the home ( Deut 4:26, 33, 40; 32:46-47 ). The captivity was in part caused by a breakdown in this area ( Ezek 22:7, 15 ). Malachi would announce at the end of his book that Elijah would come at the end of the age to turn the hearts of the children and the parents toward each other again.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A12/3"}
{"id":663,"verse_id":"EXO.20.14","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.14","text":"This is a sin against the marriage of a fellow citizen – it destroys the home. The Law distinguished between adultery (which had a death penalty) and sexual contact with a young woman (which carried a monetary fine and usually marriage if the father was willing). So it distinguished fornication and adultery. Both were sins, but the significance of each was different. In the ancient world this sin is often referred to as “the great sin.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A14/1"}
{"id":664,"verse_id":"EXO.20.15","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.15","text":"This law protected the property of the Israelite citizen. See D. Little, “ Exodus 20,15 : ‘Thou Shalt Not Steal’,” Int 34 (1980): 399-405.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A15/1"}
{"id":665,"verse_id":"EXO.20.17","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.17","text":"See further G. Wittenburg, “The Tenth Commandment in the Old Testament,” Journal for Theology in South Africa 21 (1978): 3-17: and E. W. Nicholson, “The Decalogue as the Direct Address of God,” VT 27 (1977): 422-33.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A17/2"}
{"id":666,"verse_id":"EXO.20.21","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.21","text":"The word עֲרָפֶל (’ arafel ) is used in poetry in Ps 18:9 and 1 Kgs 8:12 ; and it is used in Deut 4:11, 5:22 [19].","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A21/2"}
{"id":667,"verse_id":"EXO.20.21","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.21","text":"It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God’s standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God – the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A21/3"}
{"id":668,"verse_id":"EXO.20.22","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.22","text":"Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship – they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A22/1"}
{"id":669,"verse_id":"EXO.20.24","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.24","text":"The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A24/1"}
{"id":670,"verse_id":"EXO.20.24","translation_id":"net-engnet","book_id":"EXO","chapter":20,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.24","text":"The “burnt offering” is the offering prescribed in . Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7 . This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2020%3A24/2"}
{"id":671,"verse_id":"EXO.21.1","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.1","text":"There follows now a series of rulings called “the decisions” or “the judgments” ( הַמִּשְׁפָּטִים , hammishpatim ). A precept is stated, and then various cases in which the law is applicable are examined. These rulings are all in harmony with the Decalogue that has just been given and can be grouped into three categories: civil or criminal laws, religious or cultic laws, and moral or humanitarian laws. The civil and criminal laws make up most of chap. ; the next two chapters mix the other kinds of laws. Among the many studies of this section of the book are F. C. Fensham, “The Role of the Lord in the Legal Sections of the Covenant Code,” VT 26 (1976): 262-74; S. Paul, “Unrecognized Biblical Legal Idioms in Light of Comparative Akkadian Expressions,” RB 86 (1979): 231-39; M. Galston, “The Purpose of the Law According to Maimonides,” JQR 69 (1978): 27-51.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A1/1"}
{"id":672,"verse_id":"EXO.21.2","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.2","text":"See H. L. Elleson, “The Hebrew Slave: A Study in Early Israelite Society,” EvQ 45 (1973): 30-35; N. P. Lemche, “The Manumission of Slaves – The Fallow Year – The Sabbatical Year – The Jobel Year,” VT 26 (1976): 38-59, and “The ‘Hebrew Slave,’ Comments on the Slave Law – Ex. 21:2-11 ,” VT 25 (1975): 129-44.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A2/1"}
{"id":673,"verse_id":"EXO.21.2","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.2","text":"The interpretation of “Hebrew” in this verse is uncertain: (l) a gentilic ending, (2) a fellow Israelite, (3) or a class of mercenaries of the population (see W. C. Kaiser, Jr., “Exodus,” EBC 2:431). It seems likely that the term describes someone born a Hebrew, as opposed to a foreigner (S. R. Driver, Exodus , 210). The literature on this includes: M. P. Gray, “The Habiru -Hebrew Problem,” HUCA 29 (1958): 135-202.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A2/3"}
{"id":674,"verse_id":"EXO.21.2","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.2","text":"The word חָפְשִׁי ( khofshi ) means “free.” It is possible that there is some connection between this word and a technical term used in other cultures for a social class of emancipated slaves who were freemen again (see I. Mendelsohn, “New Light on the Hupsu ,” BASOR 139 [1955]: 9-11).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A2/4"}
{"id":675,"verse_id":"EXO.21.4","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.4","text":"The slave would not have the right or the means to acquire a wife. Thus, the idea of the master’s “giving” him a wife is clear – the master would have to pay the bride price and make the provision. In this case, the wife and the children are actually the possession of the master unless the slave were to pay the bride price – but he is a slave because he got into debt. The law assumes that the master was better able to provide for this woman than the freed slave and that it was most important to keep the children with the mother.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A4/1"}
{"id":676,"verse_id":"EXO.21.7","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.7","text":"This paragraph is troubling to modern readers, but given the way that marriages were contracted and the way people lived in the ancient world, it was a good provision for people who might want to find a better life for their daughter. On the subject in general for this chapter, see W. M. Swartley, Slavery, Sabbath, War, and Women , 31-64.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A7/1"}
{"id":677,"verse_id":"EXO.21.8","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"21.8","text":"The deceit is in not making her his wife or concubine as the arrangement had stipulated.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A8/5"}
{"id":678,"verse_id":"EXO.21.10","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.10","text":"See S. Paul, “ Exodus 21:10 , A Threefold Maintenance Clause,” JNES 28 (1969): 48-53. Paul suggests that the third element listed is not marital rights but ointments since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. The translation of “marital rights” is far from certain, since the word occurs only here. The point is that the woman was to be cared for with all that was required for a woman in that situation.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A10/3"}
{"id":679,"verse_id":"EXO.21.11","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.11","text":"The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2-6 ). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7-11 ). God is preventing people who have power over others from abusing it.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A11/1"}
{"id":680,"verse_id":"EXO.21.12","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.12","text":"The underlying point of this section remains vital today: The people of God must treat all human life as sacred.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A12/1"}
{"id":681,"verse_id":"EXO.21.12","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.12","text":"See A. Phillips, “Another Look at Murder,” JJS 28 (1977): 105-26.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A12/4"}
{"id":682,"verse_id":"EXO.21.15","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.15","text":"This is the same construction that was used in v. 12 , but here there is no mention of the parents’ death. This attack, then, does not lead to their death – if he killed one of them then v. 12 would be the law. S. R. Driver says that the severity of the penalty was in accord with the high view of parents ( Exodus , 216).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A15/1"}
{"id":683,"verse_id":"EXO.21.16","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.16","text":"The implication is that it would be an Israelite citizen who was kidnapped and sold to a foreign tribe or country (like Joseph). There was always a market for slaves. The crime would be in forcibly taking the individual away from his home and religion and putting him into bondage or death.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A16/2"}
{"id":684,"verse_id":"EXO.21.25","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.25","text":"The text now introduces the Lex Talionis with cases that were not likely to have applied to the situation of the pregnant woman. See K. Luke, “Eye for Eye, Tooth for Tooth,” Indian Theological Studies 16 (1979): 326-43.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A25/1"}
{"id":685,"verse_id":"EXO.21.26","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.26","text":"Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A26/3"}
{"id":686,"verse_id":"EXO.21.28","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.28","text":"The point that this section of the laws makes is that one must ensure the safety of others by controlling the circumstances.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A28/1"}
{"id":687,"verse_id":"EXO.21.30","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.30","text":"The family of the victim would set the amount for the ransom of the man guilty of criminal neglect. This practice was common in the ancient world, rare in Israel. If the family allowed the substitute price, then the man would be able to redeem his life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A30/1"}
{"id":688,"verse_id":"EXO.21.32","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.32","text":"A shekel was a unit for measure by means of a scale. Both the weight and the value of a shekel of silver are hard to determine. “Though there is no certainty, the shekel is said to weigh about 11,5 grams” (C. Houtman, Exodus , 3:181). Over four hundred years earlier, Joseph was sold into Egypt for 20 shekels. The free Israelite citizen was worth about 50 shekels ( Lev 27:3 f.).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A32/2"}
{"id":689,"verse_id":"EXO.21.32","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.32","text":"See further B. S. Jackson, “The Goring Ox Again [ Ex. 21,28-36 ],” JJP 18 (1974): 55-94.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A32/3"}
{"id":690,"verse_id":"EXO.21.36","translation_id":"net-engnet","book_id":"EXO","chapter":21,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.36","text":"The point of this section ( 21:28-36 ) seems to be that one must ensure the safety of others by controlling one’s property and possessions. This section pertained to neglect with animals, but the message would have applied to similar situations. The people of God were to take heed to ensure the well-being of others, and if there was a problem, it had to be made right.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2021%3A36/2"}
{"id":691,"verse_id":"EXO.22.1","translation_id":"net-engnet","book_id":"EXO","chapter":22,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.1","text":"The next section of laws concerns property rights. These laws protected property from thieves and oppressors, but also set limits to retribution. The message could be: God’s laws demand that the guilty make restitution for their crimes against property and that the innocent be exonerated.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2022%3A1/1"}
{"id":692,"verse_id":"EXO.22.1","translation_id":"net-engnet","book_id":"EXO","chapter":22,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.1","text":"Beginning with 22:1 , the verse numbers through 22:31 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 22:1 ET = 21:37 HT, 22:2 ET = 22:1 HT, etc., through 22:31 ET = 22:30 HT. Thus in the English Bible ch. has 31 verses, while in the Hebrew Bible it has 30 verses, with the one extra verse attached to ch. in the Hebrew Bible.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2022%3A1/2"}
{"id":693,"verse_id":"EXO.22.4","translation_id":"net-engnet","book_id":"EXO","chapter":22,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.4","text":"He must pay back one for what he took, and then one for the penalty – his loss as he was inflicting a loss on someone else.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2022%3A4/3"}
{"id":694,"verse_id":"EXO.22.6","translation_id":"net-engnet","book_id":"EXO","chapter":22,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.6","text":"Thorn bushes were used for hedges between fields, but thorn bushes also burned easily, making the fire spread rapidly.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2022%3A6/2"}
{"id":695,"verse_id":"EXO.22.12","translation_id":"net-engnet","book_id":"EXO","chapter":22,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.12","text":"The point is that the man should have taken better care of the animal.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2022%3A12/2"}
{"id":696,"verse_id":"EXO.22.16","translation_id":"net-engnet","book_id":"EXO","chapter":22,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.16","text":"The second half of the chapter records various laws of purity and justice. Any of them could be treated in an expository way, but in the present array they offer a survey of God’s righteous standards: Maintain the sanctity of marriage (16-17); maintain the purity of religious institutions (18-20), maintain the rights of human beings (21-28), maintain the rights of Yahweh (29-31).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2022%3A16/1"}
{"id":697,"verse_id":"EXO.22.18","translation_id":"net-engnet","book_id":"EXO","chapter":22,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.18","text":"There still were many who wished to follow pagan beliefs and consort with the dead (see Deut 18:10-11 ). The sorceress was someone who dealt with drugs or herbs for occult purposes.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2022%3A18/1"}
{"id":698,"verse_id":"EXO.22.24","translation_id":"net-engnet","book_id":"EXO","chapter":22,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.24","text":"The punishment will follow the form of talionic justice, an eye for an eye, in which the punishment matches the crime. God will use invading armies (“sword” is a metonymy of adjunct here) to destroy them, making their wives widows and their children orphans.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2022%3A24/1"}
{"id":699,"verse_id":"EXO.22.25","translation_id":"net-engnet","book_id":"EXO","chapter":22,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.25","text":"The moneylender will be demanding and exacting. In Ps 109:11 and 2 Kgs 4:1 the word is rendered as “extortioner.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2022%3A25/2"}
{"id":700,"verse_id":"EXO.22.25","translation_id":"net-engnet","book_id":"EXO","chapter":22,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.25","text":"In ancient times money was lent primarily for poverty and not for commercial ventures (H. Gamoran, “The Biblical Law against Loans on Interest,” JNES 30 [1971]: 127-34). The lending to the poor was essentially a charity, and so not to be an opportunity to make money from another person’s misfortune. The word נֶשֶׁךְ ( neshekh ) may be derived from a verb that means “to bite,” and so the idea of usury or interest was that of putting out one’s money with a bite in it (See S. Stein, “The Laws on Interest in the Old Testament,” JTS 4 [1953]: 161-70; and E. Neufeld, “The Prohibition against Loans at Interest in the Old Testament,” HUCA 26 [1955]: 355-412).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2022%3A25/4"}
{"id":701,"verse_id":"EXO.22.31","translation_id":"net-engnet","book_id":"EXO","chapter":22,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.31","text":"The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2022%3A31/1"}
{"id":702,"verse_id":"EXO.23.1","translation_id":"net-engnet","book_id":"EXO","chapter":23,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.1","text":"People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2023%3A1/1"}
{"id":703,"verse_id":"EXO.23.5","translation_id":"net-engnet","book_id":"EXO","chapter":23,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.5","text":"See H. B. Huffmon, “ Exodus 23:4-5 : A Comparative Study,” A Light Unto My Path , 271-78.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2023%3A5/3"}
{"id":704,"verse_id":"EXO.23.7","translation_id":"net-engnet","book_id":"EXO","chapter":23,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"23.7","text":"God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2023%3A7/4"}
{"id":705,"verse_id":"EXO.23.10","translation_id":"net-engnet","book_id":"EXO","chapter":23,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.10","text":"This section concerns religious duties of the people of God as they worship by giving thanks to God for their blessings. The principles here are: God requires his people to allow the poor to share in their bounty (10-11); God requires his people to provide times of rest and refreshment for those who labor for them (12); God requires allegiance to himself (13); God requires his people to come before him in gratitude and share their bounty (14-17); God requires that his people safeguard proper worship forms (18-19).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2023%3A10/1"}
{"id":706,"verse_id":"EXO.23.18","translation_id":"net-engnet","book_id":"EXO","chapter":23,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.18","text":"See N. Snaith, “ Exodus 23:18 and 34:25 ,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2023%3A18/2"}
{"id":707,"verse_id":"EXO.23.19","translation_id":"net-engnet","book_id":"EXO","chapter":23,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.19","text":"On this verse, see C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid in Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in Its Mother’s Milk,” JJS 30 (1979): 23-35. Here and at 34:26 , where this command is repeated, it ends a series of instructions about procedures for worship.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2023%3A19/1"}
{"id":708,"verse_id":"EXO.23.20","translation_id":"net-engnet","book_id":"EXO","chapter":23,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.20","text":"This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2023%3A20/1"}
{"id":709,"verse_id":"EXO.23.20","translation_id":"net-engnet","book_id":"EXO","chapter":23,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.20","text":"The word is מַלְאָךְ ( mal ’ akh , “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto ( Exodus , 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2023%3A20/3"}
{"id":710,"verse_id":"EXO.23.21","translation_id":"net-engnet","book_id":"EXO","chapter":23,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.21","text":"This means “the manifestation of my being” is in him (S. R. Driver, Exodus , 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2023%3A21/1"}
{"id":711,"verse_id":"EXO.23.25","translation_id":"net-engnet","book_id":"EXO","chapter":23,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.25","text":"On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions ( Exodus , 734).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2023%3A25/3"}
{"id":712,"verse_id":"EXO.23.26","translation_id":"net-engnet","book_id":"EXO","chapter":23,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.26","text":"No one will die prematurely; this applies to the individual or the nation. The plan of God to bless was extensive, if only the people would obey.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2023%3A26/2"}
{"id":713,"verse_id":"EXO.24.1","translation_id":"net-engnet","book_id":"EXO","chapter":24,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.1","text":"is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people – entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2 , the call for worship; vv. 3-8 , the consecration of the worshipers; vv. 9-11 , the confirmation of the covenant; and vv. 12-18 , the communication with Yahweh.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2024%3A1/1"}
{"id":714,"verse_id":"EXO.24.1","translation_id":"net-engnet","book_id":"EXO","chapter":24,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.1","text":"They were to come up to the Lord after they had made the preparations that are found in vv. 3-8 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2024%3A1/3"}
{"id":715,"verse_id":"EXO.24.1","translation_id":"net-engnet","book_id":"EXO","chapter":24,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.1","text":"These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God – only the designated mediator could draw near to him.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2024%3A1/4"}
{"id":716,"verse_id":"EXO.24.3","translation_id":"net-engnet","book_id":"EXO","chapter":24,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.3","text":"The general consensus among commentators is that this refers to Moses’ coming from the mountain after he made the ascent in 20:21 . Here he came and told them the laws (written in 20:22-23:33 ), and of the call to come up to Yahweh.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2024%3A3/1"}
{"id":717,"verse_id":"EXO.24.3","translation_id":"net-engnet","book_id":"EXO","chapter":24,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.3","text":"The Decalogue may not be included here because the people had heard those commands themselves earlier.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2024%3A3/2"}
{"id":718,"verse_id":"EXO.24.6","translation_id":"net-engnet","book_id":"EXO","chapter":24,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.6","text":"The people and Yahweh through this will be united by blood, for half was spattered on the altar and the other half spattered on/toward the people (v. 8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2024%3A6/1"}
{"id":719,"verse_id":"EXO.24.8","translation_id":"net-engnet","book_id":"EXO","chapter":24,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.8","text":"The construct relationship “the blood of the covenant” means “the blood by which the covenant is ratified” (S. R. Driver, Exodus , 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28 , 1 Cor 11:25 ). When Jesus was inaugurating the new covenant, he was bringing to an end the old.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2024%3A8/2"}
{"id":720,"verse_id":"EXO.24.10","translation_id":"net-engnet","book_id":"EXO","chapter":24,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.10","text":"S. R. Driver ( Exodus , 254) wishes to safeguard the traditional idea that God could not be seen by reading “they saw the place where the God of Israel stood” so as not to say they saw God. But according to U. Cassuto there is not a great deal of difference between “and they saw the God” and “the Lord God appeared” ( Exodus , 314). He thinks that the word “God” is used instead of “Yahweh” to say that a divine phenomenon was seen. It is in the LXX that they add “the place where he stood.” In v. 11 b the LXX has “and they appeared in the place of God.” See James Barr, “Theophany and Anthropomorphism in the Old Testament,” VTSup 7 (1959): 31-33. There is no detailed description here of what they saw (cf. ; ). What is described amounts to what a person could see when prostrate.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2024%3A10/1"}
{"id":721,"verse_id":"EXO.24.10","translation_id":"net-engnet","book_id":"EXO","chapter":24,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.10","text":"S. R. Driver suggests that they saw the divine Glory, not directly, but as they looked up from below, through what appeared to be a transparent blue sapphire pavement ( Exodus , 254).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2024%3A10/2"}
{"id":722,"verse_id":"EXO.24.11","translation_id":"net-engnet","book_id":"EXO","chapter":24,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.11","text":"This is the covenant meal, the peace offering, that they are eating there on the mountain. To eat from the sacrifice meant that they were at peace with God, in covenant with him. Likewise, in the new covenant believers draw near to God on the basis of sacrifice, and eat of the sacrifice because they are at peace with him, and in Christ they see the Godhead revealed.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2024%3A11/3"}
{"id":723,"verse_id":"EXO.24.12","translation_id":"net-engnet","book_id":"EXO","chapter":24,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.12","text":"Now the last part is recorded in which Moses ascends to Yahweh to receive the tablets of stone. As Moses disappears into the clouds, the people are given a vision of the glory of Yahweh.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2024%3A12/1"}
{"id":724,"verse_id":"EXO.24.12","translation_id":"net-engnet","book_id":"EXO","chapter":24,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.12","text":"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.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2024%3A12/2"}
{"id":725,"verse_id":"EXO.24.16","translation_id":"net-engnet","book_id":"EXO","chapter":24,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.16","text":"The verb is וַיִּשְׁכֹּן ( vayyishkon , “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus , 749). The verb, according to U. Cassuto ( Exodus , 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן ( mishkan ). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2024%3A16/1"}
{"id":726,"verse_id":"EXO.24.18","translation_id":"net-engnet","book_id":"EXO","chapter":24,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.18","text":"B. Jacob ( Exodus , 750) offers this description of some of the mystery involved in Moses’ ascending into the cloud: Moses ascended into the presence of God, but remained on earth. He did not rise to heaven – the ground remained firmly under his feet. But he clearly was brought into God’s presence; he was like a heavenly servant before God’s throne, like the angels, and he consumed neither bread nor water. The purpose of his being there was to become familiar with all God’s demands and purposes. He would receive the tablets of stone and all the instructions for the tabernacle that was to be built (beginning in chap. ). He would not descend until the sin of the golden calf.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2024%3A18/2"}
{"id":727,"verse_id":"EXO.25.1","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.1","text":"Now begin the detailed instructions for constructing the tabernacle of Yahweh, with all its furnishings. The first paragraph introduces the issue of the heavenly pattern for the construction, calls for the people to make willing offerings (vv. 2-7 ), and explains the purpose for these offerings (vv. 8-9 ). The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A1/1"}
{"id":728,"verse_id":"EXO.25.4","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.4","text":"The blue refers to dye made from shellfish. It has a dark blue or purple-blue, almost violet color. No significance for the color is attached.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A4/1"}
{"id":729,"verse_id":"EXO.25.4","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.4","text":"Likewise this color dye was imported from Phoenicia, where it was harvested from the shellfish or snail. It is a deep purple-red color.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A4/2"}
{"id":730,"verse_id":"EXO.25.4","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":4,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.4","text":"This color is made from the eggs and bodies of the worm coccus ilicus , which is found with the holly plant – so Heb “worm of brilliance.” The powder made from the dried maggots produces a bright red-yellow color (W. C. Kaiser, Jr., “Exodus,” EBC 2:452). B. Jacob takes the view that these are not simply colors that are being introduced here, but fabrics dyed with these colors ( Exodus , 765). At any rate, the sequence would then be metals, fabrics, and leathers (v. 5 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A4/3"}
{"id":731,"verse_id":"EXO.25.4","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":4,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.4","text":"This is generally viewed as a fine Egyptian linen that had many more delicate strands than ordinary linen.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A4/4"}
{"id":732,"verse_id":"EXO.25.4","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":4,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"5","reference":"25.4","text":"Goat’s hair was spun into yarn ( 35:26 ) and used to make the material for the first tent over the dwelling. It is ideal for tenting, since it is loosely woven and allows breezes to pass through, but with rain the fibers expand and prevent water from seeping through.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A4/5"}
{"id":733,"verse_id":"EXO.25.5","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.5","text":"W. C. Kaiser compares this to morocco leather (“Exodus,” EBC 2:453); it was skin that had all the wool removed and then was prepared as leather and dyed red. N. M. Sarna, on the other hand, comments, “The technique of leather production is never described [in ancient Hebrew texts]. Hence, it is unclear whether Hebrew me ’ oddamim ( מְאָדָּמִים ), literally ‘made red,’ refers to the tanning or dyeing process” ( Exodus [JPSTC], 157).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A5/1"}
{"id":734,"verse_id":"EXO.25.5","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.5","text":"The wood of the acacia is darker and harder than oak, and so very durable.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A5/3"}
{"id":735,"verse_id":"EXO.25.9","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.9","text":"The expression “the pattern of the tabernacle” ( תַּבְנִית הַמִּשְׁכָּן , tavnit hammiskan ) has been the source of much inquiry. The word rendered “pattern” is related to the verb “to build”; it suggests a model. S. R. Driver notes that in ancient literature there is the account of Gudea receiving in a dream a complete model of a temple he was to erect ( Exodus , 267). In this passage Moses is being shown something on the mountain that should be the pattern of the earthly sanctuary. The most plausible explanation of what he was shown comes from a correlation with comments in the Letter to the Hebrews and the book of Revelation, which describe the heavenly sanctuary as the true sanctuary, and the earthly as the copy or shadow. One could say that Moses was allowed to see what John saw on the island of Patmos, a vision of the heavenly sanctuary. That still might not explain what it was, but it would mean he saw a revelation of the true tent, and that would imply that he learned of the spiritual and eternal significance of all of it. The fact that Israel’s sanctuary resembled those of other cultures does not nullify this act of revelation; rather, it raises the question of where the other nations got their ideas if it was not made known early in human history. One can conclude that in the beginning there was much more revealed to the parents in the garden than Scripture tells about (Cain and Abel did know how to make sacrifices before Leviticus legislated it). Likewise, one cannot but guess at the influence of the fallen Satan and his angels in the world of pagan religion. Whatever the source, at Sinai God shows the true, and instructs that it all be done without the pagan corruptions and additions. U. Cassuto notes that the existence of these ancient parallels shows that the section on the tabernacle need not be dated in the second temple period, but fits the earlier period well ( Exodus , 324).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A9/2"}
{"id":736,"verse_id":"EXO.25.9","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.9","text":"Among the many helpful studies on the tabernacle, include S. M. Fish, “And They Shall Build Me a Sanctuary,” Gratz College of Jewish Studies 2 (1973): 43-59; I. Hart, “Preaching on the Account of the Tabernacle,” EvQ 54 (1982): 111-16; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; S. McEvenue, “The Style of Building Instructions,” Sem 4 (1974): 1-9; M. Ben-Uri, “The Mosaic Building Code,” Creation Research Society Quarterly 19 (1982): 36-39.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A9/4"}
{"id":737,"verse_id":"EXO.25.10","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.10","text":"This section begins with the ark, the most sacred and important object of Israel’s worship. Verses 10-15 provide the instructions for it, v. 16 has the placement of the Law in it, vv. 17-21 cover the mercy lid, and v. 22 the meeting above it. The point of this item in the tabernacle is to underscore the focus: the covenant people must always have God’s holy standard before them as they draw near to worship. A study of this would focus on God’s nature (he is a God of order, precision, and perfection), on the usefulness of this item for worship, and on the typology intended.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A10/1"}
{"id":738,"verse_id":"EXO.25.16","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.16","text":"The “testimony” is the Decalogue ( Exod 24:12; 31:18 ; Deut 4:13; 9:9 ; 1 Kgs 8:9 ); the word identifies it as the witness or affirmation of God’s commandments belonging to his covenant with Israel. It expressed God’s will and man’s duty. In other cultures important documents were put at the feet of the gods in the temples.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A16/1"}
{"id":739,"verse_id":"EXO.25.19","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.19","text":"The angels were to form one piece with the lid and not be separated. This could be translated “of one piece with” the lid, but it is likely the angels were simply fastened to it permanently.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A19/3"}
{"id":740,"verse_id":"EXO.25.22","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.22","text":"Here then is the main point of the ark of the covenant, and the main point of all worship – meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people – he is the mediator of the covenant. S. R. Driver ( Exodus , 272) makes the point that the verb here is not the word that means “to meet by chance” (as in Exod 3:18 ), but “to meet” by appointment for a purpose ( וְנוֹעַדְתִּי , vÿno ’ adti ). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation ( Rom 3:25 ) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ – a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the atonement lid).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A22/1"}
{"id":741,"verse_id":"EXO.25.23","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.23","text":"The Table of the Bread of the Presence (Tyndale’s translation, “Shewbread,” was used in KJV and influenced ASV, NAB) was to be a standing acknowledgment that Yahweh was the giver of daily bread. It was called the “presence-bread” because it was set out in his presence. The theology of this is that God provides, and the practice of this is that the people must provide for constant thanks. So if the ark speaks of communion through atonement, the table speaks of dedicatory gratitude.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A23/1"}
{"id":742,"verse_id":"EXO.25.25","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.25","text":"There is some debate as to the meaning of מִסְגֶּרֶת ( misgeret ). This does not seem to be a natural part of the table and its legs. The drawing on the Arch of Titus shows two cross-stays in the space between the legs, about halfway up. It might have been nearer the top, but the drawing of the table of presence-bread from the arch shows it half-way up. This frame was then decorated with the molding as well.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A25/1"}
{"id":743,"verse_id":"EXO.25.30","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.30","text":"The name basically means that the bread is to be set out in the presence of Yahweh. The custom of presenting bread on a table as a thank offering is common in other cultures as well. The bread here would be placed on the table as a symbol of the divine provision for the twelve tribes – continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A30/1"}
{"id":744,"verse_id":"EXO.25.31","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.31","text":"Clearly the point here is to provide light in the tent for access to God. He provided for his worshipers a light for the way to God, but he also wanted them to provide oil for the lamp to ensure that the light would not go out. Verses 31-36 describe the piece. It was essentially one central shaft, with three branches on either side turned out and upward. The stem and the branches were ornamented every so often with gold that was formed into the shape of the calyx and corolla of the almond flower. On top of the central shaft and the six branches were the lamps.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A31/1"}
{"id":745,"verse_id":"EXO.25.31","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.31","text":"U. Cassuto ( Exodus , 342-44) says that the description “the cups, knobs and flowers” is explained in vv. 32-36 as three decorations in the form of a cup, shaped like an almond blossom, to be made on one branch. Every cup will have two parts, (a) a knob, that is, the receptacle at the base of the blossom, and (b) a flower, which is called the corolla, so that each lamp rests on top of a flower.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A31/3"}
{"id":746,"verse_id":"EXO.25.38","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.38","text":"The first word refers to something like small tongs or tweezers used to pull up and trim the wicks; the second word refers to fire-pans or censers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A38/1"}
{"id":747,"verse_id":"EXO.25.40","translation_id":"net-engnet","book_id":"EXO","chapter":25,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.40","text":"The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry ( Rev 2-3 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2025%3A40/3"}
{"id":748,"verse_id":"EXO.26.1","translation_id":"net-engnet","book_id":"EXO","chapter":26,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.1","text":"This chapter is given over to the details of the structure itself, the curtains, coverings, boards and walls and veil. The passage can be studied on one level for its function both practically and symbolically for Israel’s worship. On another level it can be studied for its typology, for the tabernacle and many of its parts speak of Christ. For this one should see the commentaries.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2026%3A1/1"}
{"id":749,"verse_id":"EXO.26.1","translation_id":"net-engnet","book_id":"EXO","chapter":26,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"26.1","text":"S. R. Driver suggests that the curtains were made with threads dyed with these colors ( Exodus , 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2026%3A1/4"}
{"id":750,"verse_id":"EXO.26.7","translation_id":"net-engnet","book_id":"EXO","chapter":26,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.7","text":"This chapter will show that there were two sets of curtains and two sets of coverings that went over the wood building to make the tabernacle or dwelling place. The curtains of fine linen described above could be seen only by the priests from inside. Above that was the curtain of goats’ hair. Then over that were the coverings, an inner covering of rams’ skins dyed red and an outer covering of hides of fine leather. The movement is from the inside to the outside because it is God’s dwelling place; the approach of the worshiper would be the opposite. The pure linen represented the righteousness of God, guarded by the embroidered cherubim; the curtain of goats’ hair was a reminder of sin through the daily sin offering of a goat; the covering of rams’ skins dyed red was a reminder of the sacrifice and the priestly ministry set apart by blood, and the outer covering marked the separation between God and the world. These are the interpretations set forth by Kaiser; others vary, but not greatly (see W. C. Kaiser, Jr., “Exodus,” EBC 2:459).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2026%3A7/1"}
{"id":751,"verse_id":"EXO.26.7","translation_id":"net-engnet","book_id":"EXO","chapter":26,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.7","text":"This curtain will serve “for a tent over the tabernacle,” as a dwelling place.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2026%3A7/2"}
{"id":752,"verse_id":"EXO.26.9","translation_id":"net-engnet","book_id":"EXO","chapter":26,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.9","text":"The text seems to describe this part as being in front of the tabernacle, hanging down to form a valence at the entrance (S. R. Driver, Exodus , 284).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2026%3A9/1"}
{"id":753,"verse_id":"EXO.26.12","translation_id":"net-engnet","book_id":"EXO","chapter":26,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.12","text":"U. Cassuto ( Exodus , 353) cites b. Shabbat 98b which says, “What did the tabernacle resemble? A woman walking on the street with her train trailing behind her.” In the expression “the half of the curtain that remains,” the verb agrees in gender with the genitive near it.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2026%3A12/1"}
{"id":754,"verse_id":"EXO.26.13","translation_id":"net-engnet","book_id":"EXO","chapter":26,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.13","text":"U. Cassuto states the following: “To the north and to the south, since the tent curtains were thirty cubits long, there were ten cubits left over on each side; these covered the nine cubits of the curtains of the tabernacle and also the bottom cubit of the boards, which the tabernacle curtains did not suffice to cover. It is to this that v. 13 refers” ( Exodus , 353).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2026%3A13/2"}
{"id":755,"verse_id":"EXO.26.14","translation_id":"net-engnet","book_id":"EXO","chapter":26,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.14","text":"Two outer coverings made of stronger materials will be put over the tent and the curtain, the two inner layers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2026%3A14/1"}
{"id":756,"verse_id":"EXO.26.17","translation_id":"net-engnet","book_id":"EXO","chapter":26,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.17","text":"Heb “hands,” the reference is probably to projections that served as stays or supports. They may have been tenons, or pegs, projecting from the bottom of the frames to hold the frames in their sockets (S. R. Driver, Exodus , 286).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2026%3A17/1"}
{"id":757,"verse_id":"EXO.26.23","translation_id":"net-engnet","book_id":"EXO","chapter":26,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.23","text":"The term rendered “corners” is “an architectural term for some kind of special corner structure. Here it seems to involve two extra supports, one at each corner of the western wall” (N. M. Sarna, Exodus [JPSTC], 170).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2026%3A23/1"}
{"id":758,"verse_id":"EXO.26.28","translation_id":"net-engnet","book_id":"EXO","chapter":26,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.28","text":"These bars served as reinforcements to hold the upright frames together. The Hebrew term for these bars is also used of crossbars on gates ( Judg 16:3 ; Neh 3:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2026%3A28/1"}
{"id":759,"verse_id":"EXO.26.36","translation_id":"net-engnet","book_id":"EXO","chapter":26,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.36","text":"This was another curtain, serving as a screen in the entrance way. Since it was far away from the special curtain screening the Most Holy Place, it was less elaborate. It was not the work of the master designer, but of the “embroiderer,” and it did not have the cherubim on it.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2026%3A36/1"}
{"id":760,"verse_id":"EXO.26.37","translation_id":"net-engnet","book_id":"EXO","chapter":26,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.37","text":"In all the details of this chapter the expositor should pay attention to the overall message rather than engage in speculation concerning the symbolism of the details. It is, after all, the divine instruction for the preparation of the dwelling place for Yahweh. The point could be said this way: The dwelling place of Yahweh must be prepared in accordance with, and by the power of, his divine word. If God was to fellowship with his people, then the center of worship had to be made to his specifications, which were in harmony with his nature. Everything was functional for the approach to God through the ritual by divine provisions. But everything also reflected the nature of God, the symmetry, the order, the pure wood, the gold overlay, or (closer to God) the solid gold. And the symbolism of the light, the table, the veil, the cherubim – all of it was revelatory. All of it reflected the reality in heaven. Churches today do not retain the pattern and furnishings of the old tabernacle. However, they would do well to learn what God was requiring of Israel, so that their structures are planned in accordance with the theology of worship and the theology of access to God. Function is a big part, but symbolism and revelation instruct the planning of everything to be used. Christians live in the light of the fulfillment of Christ, and so they know the realities that the old foreshadowed. While a building is not necessary for worship (just as Israel worshiped in places other than the sanctuary), it is practical, and if there is going to be one, then the most should be made of it in the teaching and worshiping of the assembly. This chapter, then, provides an inspiration for believers on preparing a functional, symbolical, ordered place of worship that is in harmony with the word of God. And there is much to be said for making it as beautiful and uplifting as is possible – as a gift of freewill offering to God. Of course, the most important part of preparing a place of worship is the preparing of the heart. Worship, to be acceptable to God, must be in Christ. He said that when the temple was destroyed he would raise it up in three days. While he referred to his own body, he also alluded to the temple by the figure. When they put Jesus to death, they were destroying the temple; at his resurrection he would indeed begin a new form of worship. He is the tent, the curtain, the atonement, that the sanctuary foreshadowed. And then, believers also (when they receive Christ) become the temple of the Lord. So the NT will take the imagery and teaching of this chapter in a number of useful ways that call for more study. This does not, however, involve allegorization of the individual tabernacle parts.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2026%3A37/2"}
{"id":761,"verse_id":"EXO.27.2","translation_id":"net-engnet","book_id":"EXO","chapter":27,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.2","text":"The horns of the altar were indispensable – they were the most sacred part. Blood was put on them; fugitives could cling to them, and the priests would grab the horns of the little altar when making intercessory prayer. They signified power, as horns on an animal did in the wild (and so the word was used for kings as well). The horns may also represent the sacrificial animals killed on the altar.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2027%3A2/1"}
{"id":762,"verse_id":"EXO.27.2","translation_id":"net-engnet","book_id":"EXO","chapter":27,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.2","text":"The text, as before, uses the prepositional phrase “from it” or “part of it” to say that the horns will be part of the altar – of the same piece as the altar. They were not to be made separately and then attached, but made at the end of the boards used to build the altar (U. Cassuto, Exodus , 363).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2027%3A2/2"}
{"id":763,"verse_id":"EXO.27.3","translation_id":"net-engnet","book_id":"EXO","chapter":27,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.3","text":"The word is literally “its fat,” but sometimes it describes “fatty ashes” (TEV “the greasy ashes”). The fat would run down and mix with the ashes, and this had to be collected and removed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2027%3A3/1"}
{"id":764,"verse_id":"EXO.27.3","translation_id":"net-engnet","book_id":"EXO","chapter":27,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.3","text":"This was the larger bowl used in tossing the blood at the side of the altar.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2027%3A3/2"}
{"id":765,"verse_id":"EXO.27.9","translation_id":"net-engnet","book_id":"EXO","chapter":27,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"27.9","text":"The entire courtyard of 150 feet by 75 feet was to be enclosed by a curtain wall held up with posts in bases. All these hangings were kept in place by a cord and tent pegs.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2027%3A9/4"}
{"id":766,"verse_id":"EXO.27.11","translation_id":"net-engnet","book_id":"EXO","chapter":27,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.11","text":"These bands have been thought by some to refer to connecting rods joining the tops of the posts. But it is more likely that they are bands or bind rings surrounding the posts at the base of the capitals (see 38:17 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2027%3A11/3"}
{"id":767,"verse_id":"EXO.27.19","translation_id":"net-engnet","book_id":"EXO","chapter":27,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.19","text":"The tabernacle is an important aspect of OT theology. The writer’s pattern so far has been: ark, table, lamp, and then their container (the tabernacle); then the altar and its container (the courtyard). The courtyard is the place of worship where the people could gather – they entered God’s courts. Though the courtyard may not seem of much interest to current readers, it did interest the Israelites. Here the sacrifices were made, the choirs sang, the believers offered their praises, they had their sins forgiven, they came to pray, they appeared on the holy days, and they heard from God. It was sacred because God met them there; they left the “world” (figuratively speaking) and came into the very presence of God.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2027%3A19/3"}
{"id":768,"verse_id":"EXO.27.20","translation_id":"net-engnet","book_id":"EXO","chapter":27,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"27.20","text":"The word can mean “continually,” but in this context, as well as in the passages on the sacrifices, “regularly” is better, since each morning things were cleaned and restored.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2027%3A20/4"}
{"id":769,"verse_id":"EXO.27.21","translation_id":"net-engnet","book_id":"EXO","chapter":27,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.21","text":"The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished ( 30:7 ) and then lit every evening to burn through the night.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2027%3A21/2"}
{"id":770,"verse_id":"EXO.27.21","translation_id":"net-engnet","book_id":"EXO","chapter":27,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.21","text":"This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2027%3A21/3"}
{"id":771,"verse_id":"EXO.28.1","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.1","text":"Some modern scholars find this and the next chapter too elaborate for the wilderness experience. To most of them this reflects the later Zadokite priesthood of the writer’s (P’s) day that was referred to Mosaic legislation for authentication. But there is no compelling reason why this should be late; it is put late because it is assumed to be P, and that is assumed to be late. But both assumptions are unwarranted. This lengthy chapter could be divided this way: instructions for preparing the garments (1-5), details of the apparel (6-39), and a warning against deviating from these (40-43). The subject matter of the first part is that God requires that his chosen ministers reflect his holy nature; the point of the second part is that God requires his ministers to be prepared to fulfill the tasks of the ministry, and the subject matter of the third part is that God warns all his ministers to safeguard the holiness of their service.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A1/1"}
{"id":772,"verse_id":"EXO.28.2","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.2","text":"The genitive “holiness” is the attribute for “garments” – “garments of holiness.” The point of the word “holy” is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A2/1"}
{"id":773,"verse_id":"EXO.28.3","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.3","text":"There is no necessity to take this as a reference to the Holy Spirit who produces wisdom in these people, although that is not totally impossible. A number of English versions (e.g., NAB, NIV, NCV, NRSV, TEV, CEV, NLT) do not even translate the word “spirit.” It probably refers to their attitude and ability. U. Cassuto has “to all the artisans skilled in the making of stately robes, in the heart [i.e., mind] of each of whom I have implanted sagacity in his craft so that he may do his craft successfully” ( Exodus , 371).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A3/3"}
{"id":774,"verse_id":"EXO.28.4","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.4","text":"The breastpiece seems to have been a pouch of sorts or to have had a pocket, since it was folded in some way ( 28:16; 39:9 ) and contained the Urim and Thummim ( Exod 28:30 ; Lev 8:8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A4/1"}
{"id":775,"verse_id":"EXO.28.4","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.4","text":"The word “ephod” is taken over directly from Hebrew, because no one knows how to translate it, nor is there agreement about its design. It refers here to a garment worn by the priests, but the word can also refer to some kind of image for a god ( Judg 8:27 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A4/2"}
{"id":776,"verse_id":"EXO.28.11","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.11","text":"Expert stone or gem engravers were used to engrave designs and names in identification seals of various sizes. It was work that skilled artisans did.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A11/1"}
{"id":777,"verse_id":"EXO.28.12","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.12","text":"This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A12/1"}
{"id":778,"verse_id":"EXO.28.20","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.20","text":"U. Cassuto ( Exodus , 375-76) points out that these are the same precious stones mentioned in Ezek 28:13 that were to be found in Eden, the garden of God. So the priest, when making atonement, was to wear the precious gems that were there and symbolized the garden of Eden when man was free from sin.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A20/1"}
{"id":779,"verse_id":"EXO.28.29","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.29","text":"So Aaron will have the names of the tribes on his shoulders (v. 12 ) which bear the weight and symbol of office (see Isa 9:6; 22:22 ), and over his heart (implying that they have a constant place in his thoughts [ Deut 6:6 ]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus , 306).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A29/1"}
{"id":780,"verse_id":"EXO.28.30","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.30","text":"The Urim and the Thummim were two objects intended for determining the divine will. There is no clear evidence of their size or shape or the material of which they were made, but they seem to have been familiar items to Moses and the people. The best example of their use comes from 1 Sam 14:36-42 . Some have suggested from the etymologies that they were light and dark objects respectively, perhaps stones or sticks or some other object. They seem to have fallen out of use after the Davidic period when the prophetic oracles became popular. It may be that the title “breastpiece of judgment” indicates that these objects were used for making “decisions” (J. P. Hyatt, Exodus [NCBC], 283-84). U. Cassuto has the most thorough treatment of the subject ( Exodus , 378-82); he lists several very clear rules for their uses gathered from their instances in the Bible, including that they were a form of sacred lot, that priests or leaders of the people only could use them, and that they were used for discovering the divine will in areas that were beyond human knowledge.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A30/1"}
{"id":781,"verse_id":"EXO.28.33","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.33","text":"This must mean round balls of yarn that looked like pomegranates. The fruit was very common in the land, but there is no indication of the reason for its choice here. Pomegranates are found in decorative schemes in Ugarit, probably as signs of fertility. It may be that here they represent the blessing of God on Israel in the land. The bells that are between them possibly have the intent of drawing God’s attention as the priest moves and the bells jingle (anthropomorphic, to be sure), or that the people would know that the priest was still alive and moving inside. Some have suggested that the pomegranate may have recalled the forbidden fruit eaten in the garden (the gems already have referred to the garden), the reason for the priest entering for atonement, and the bells would divert the eye (of God) to remind him of the need. This is possible but far from supportable, since nothing is said of the reason, nor is the fruit in the garden identified.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A33/1"}
{"id":782,"verse_id":"EXO.28.35","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.35","text":"God would hear the bells and be reminded that this priest was in his presence representing the nation and that the priest had followed the rules of the sanctuary by wearing the appropriate robes with their attachments.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A35/3"}
{"id":783,"verse_id":"EXO.28.36","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.36","text":"The engraving was a perpetual reminder of the holiness that was due the Lord ( Heb “Yahweh”), that all the clothing, the furnishings, and the activities were to come under that description. This corresponded to the symbolism for the whole nation of binding the law between the eyes. It was to be a perpetual reminder of commitment.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A36/3"}
{"id":784,"verse_id":"EXO.28.40","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.40","text":"This refers to a band of linen wrapped around the head, forming something like a brimless convex cap, resembling something like a half egg. It refers to the headgear of ordinary priests only (see S. R. Driver, Exodus , 310-11).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A40/1"}
{"id":785,"verse_id":"EXO.28.41","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.41","text":"The instructions in this verse anticipate chap. , as well as the ordination ceremony described in Lev 8 and 9 . The anointing of Aaron is specifically required in the Law, for he is to be the High Priest. The expression “ordain them” might also be translated as “install them” or “consecrate them”; it literally reads “and fill their hands,” an expression for the consecration offering for priesthood in Lev 8:33 . The final instruction to sanctify them will involve the ritual of the atoning sacrifices to make the priests acceptable in the sanctuary.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A41/1"}
{"id":786,"verse_id":"EXO.28.43","translation_id":"net-engnet","book_id":"EXO","chapter":28,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"28.43","text":"So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%2028%3A43/5"}
{"id":787,"verse_id":"EXO.29.1","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.1","text":"Chap. is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in . In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7 , for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A1/1"}
{"id":788,"verse_id":"EXO.29.2","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.2","text":"This will be for the minkhah ( מִנְחָה ) offering (), which was to accompany the animal sacrifices.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A2/1"}
{"id":789,"verse_id":"EXO.29.4","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.4","text":"This is the washing referred to in Lev 8:6 . This is a complete washing, not just of the hands and feet that would follow in the course of service. It had to serve as a symbolic ritual cleansing or purifying as the initial stage in the consecration. The imagery of washing will be used in the NT for regeneration ( Titus 3:5 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A4/2"}
{"id":790,"verse_id":"EXO.29.6","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.6","text":"This term does not appear in chap. , but it can only refer to the plate with the inscription on it that was tied to the turban. Here it is called a “holy diadem,” a diadem that is distinctly set apart for this service. All the clothing was described as “holy garments,” and so they were all meant to mark the separation of the priests to this holy service. The items of clothing were each intended for different aspects of ministry, and so this step in the consecration was designed to symbolize being set apart for those duties, or, prepared (gifted) to perform the ministry.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A6/1"}
{"id":791,"verse_id":"EXO.29.7","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.7","text":"The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “ mashiah ” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well ( Zech 4:4-6 ). And in the NT “anointing” signifies empowerment by the Holy Spirit for service.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A7/1"}
{"id":792,"verse_id":"EXO.29.10","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.10","text":"The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A10/2"}
{"id":793,"verse_id":"EXO.29.12","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.12","text":"This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A12/1"}
{"id":794,"verse_id":"EXO.29.14","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.14","text":"This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A14/2"}
{"id":795,"verse_id":"EXO.29.14","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.14","text":"There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A14/3"}
{"id":796,"verse_id":"EXO.29.18","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.18","text":"According to the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A18/2"}
{"id":797,"verse_id":"EXO.29.18","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"29.18","text":"These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the Lord through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A18/4"}
{"id":798,"verse_id":"EXO.29.20","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.20","text":"By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in or “awakens my ear” in ), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated – where he went, how he conducted himself, what life he lived, all belonged to God now.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A20/1"}
{"id":799,"verse_id":"EXO.29.27","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.27","text":"These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A27/1"}
{"id":800,"verse_id":"EXO.29.31","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.31","text":"The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A31/2"}
{"id":801,"verse_id":"EXO.29.36","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.36","text":"It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A36/2"}
{"id":802,"verse_id":"EXO.29.37","translation_id":"net-engnet","book_id":"EXO","chapter":29,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.37","text":"This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way ( Exodus , 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession – and might pay for it with his life (see Exod 30:29 ; Lev 6:18 b, 27; and Ezek 46:20 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2029%3A37/3"}
{"id":803,"verse_id":"EXO.30.1","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.1","text":"Why this section has been held until now is a mystery. One would have expected to find it with the instructions for the other furnishings. The widespread contemporary view that it was composed later does not answer the question, it merely moves the issue to the work of an editor rather than the author. N. M. Sarna notes concerning the items in chapter that “all the materials for these final items were anticipated in the list of invited donations in 25:3-6 ” and that they were not needed for installing Aaron and his sons ( Exodus [JPSTC], 193). Verses 1-10 can be divided into three sections: the instructions for building the incense altar (1-5), its placement (6), and its proper use (7-10).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A1/1"}
{"id":804,"verse_id":"EXO.30.1","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"30.1","text":"See M. Haran, “The Uses of Incense in Ancient Israel Ritual,” VT 10 (1960): 113-15; N. Glueck, “Incense Altars,” Translating and Understanding the Old Testament , 325-29.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A1/4"}
{"id":805,"verse_id":"EXO.30.4","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.4","text":"Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second clause clarifies that the rings should be on the sides, the right and the left, as you approach the altar.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A4/1"}
{"id":806,"verse_id":"EXO.30.7","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.7","text":"The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A7/3"}
{"id":807,"verse_id":"EXO.30.10","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.10","text":"This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A10/2"}
{"id":808,"verse_id":"EXO.30.10","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.10","text":"The phrase “most holy to the Lord” means that the altar cannot be used for any other purpose than what is stated here.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A10/3"}
{"id":809,"verse_id":"EXO.30.11","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.11","text":"This brief section has been interpreted a number of ways by biblical scholars (for a good survey and discussion, see B. Jacob, Exodus , 829-35). In this context the danger of erecting and caring for a sanctuary may have been in view. A census would be taken to count the losses and to cover the danger of coming into such proximity with the holy place; payment was made to ransom the lives of the people numbered so that they would not die. The money collected would then be used for the care of the sanctuary. The principle was fairly straightforward: Those numbered among the redeemed of the Lord were to support the work of the Lord to maintain their fellowship with the covenant. The passage is fairly easy to outline: I. Every covenant member must give a ransom for his life to avoid death (11-12); II. The ransom is the same for all, whether rich or poor (13-15); and III. The ransom money supports the sanctuary as a memorial for the ransomed (16).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A11/1"}
{"id":810,"verse_id":"EXO.30.13","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.13","text":"Each man was to pass in front of the counting officer and join those already counted on the other side.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A13/1"}
{"id":811,"verse_id":"EXO.30.13","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.13","text":"The half shekel weight of silver would be about one-fifth of an ounce (6 grams).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A13/2"}
{"id":812,"verse_id":"EXO.30.13","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":13,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.13","text":"It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more – a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus , 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus , 3:181).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A13/3"}
{"id":813,"verse_id":"EXO.30.16","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.16","text":"The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A16/2"}
{"id":814,"verse_id":"EXO.30.16","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.16","text":"S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” ( Exodus , 334).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A16/3"}
{"id":815,"verse_id":"EXO.30.17","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.17","text":"Another piece of furniture is now introduced, the laver, or washing basin. It was a round (the root means to be round) basin for holding water, but it had to be up on a pedestal or base to let water run out (through taps of some kind) for the priests to wash – they could not simply dip dirty hands into the basin. This was for the priests primarily to wash their hands and feet before entering the tent. It stood in the courtyard between the altar and the tent. No dimensions are given. The passage can be divided into three sections: the instructions (17-18), the rules for washing (19-20), and the reminder that this is a perpetual statute.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A17/1"}
{"id":816,"verse_id":"EXO.30.18","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.18","text":"The metal for this object was obtained from the women from their mirrors (see Exod 38:8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A18/1"}
{"id":817,"verse_id":"EXO.30.22","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.22","text":"The chapter ends with these two sections. The oil (22-33) is the mark of consecration, and the incense (34-38) is a mark of pleasing service, especially in prayer. So the essence of the message of the chapter is that the servants of God must be set apart by the Spirit for ministry and must be pleasing to God in the ministry.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A22/1"}
{"id":818,"verse_id":"EXO.30.23","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"30.23","text":"Myrrh is an aromatic substance that flows from the bark of certain trees in Arabia and Africa and then hardens. “The hardened globules of the gum appear also to have been ground into a powder that would have been easy to store and would have been poured from a container” (J. Durham, Exodus [WBC], 3:406).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A23/4"}
{"id":819,"verse_id":"EXO.30.33","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.33","text":"The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A33/2"}
{"id":820,"verse_id":"EXO.30.34","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.34","text":"This is from a word that means “to drip”; the spice is a balsam that drips from a resinous tree.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A34/2"}
{"id":821,"verse_id":"EXO.30.34","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":34,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.34","text":"This may be a plant, or it may be from a species of mollusks; it is mentioned in Ugaritic and Akkadian; it gives a pungent odor when burnt.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A34/3"}
{"id":822,"verse_id":"EXO.30.34","translation_id":"net-engnet","book_id":"EXO","chapter":30,"verse":34,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"30.34","text":"This is a gum from plants of the genus Ferula ; it has an unpleasant odor, but when mixed with others is pleasant.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2030%3A34/4"}
{"id":823,"verse_id":"EXO.31.1","translation_id":"net-engnet","book_id":"EXO","chapter":31,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.1","text":"The next unit describes the preparation of skilled workers to build all that has been listed now for several chapters. This chapter would have been the bridge to the building of the sanctuary (35-39) if it were not for the idolatrous interlude. God called individuals and prepared them by his Spirit to be skilled to do the work for the tabernacle. If this were the substance of an exposition, it would clearly be a message on gifted people doing the work – close to the spiritual lesson of . There would be two levels of meaning: the physical, which looks at the skilled artisans providing for a place to worship Yahweh, and the spiritual, which would bring in the Spirit-filled servants of God participating in building up his kingdom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2031%3A1/1"}
{"id":824,"verse_id":"EXO.31.3","translation_id":"net-engnet","book_id":"EXO","chapter":31,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.3","text":"The expression in the Bible means that the individual was given special, supernatural enablement to do what God wanted done. It usually is said of someone with exceptional power or ability. The image of “filling” usually means under the control of the Spirit, so that the Spirit is the dominant force in the life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2031%3A3/1"}
{"id":825,"verse_id":"EXO.31.3","translation_id":"net-engnet","book_id":"EXO","chapter":31,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.3","text":"The following qualities are the ways in which the Spirit’s enablement will be displayed. “Skill” is the ability to produce something valuable to God and the community, “understanding” is the ability to distinguish between things, to perceive the best way to follow, and “knowledge” is the experiential awareness of how things are done.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2031%3A3/2"}
{"id":826,"verse_id":"EXO.31.12","translation_id":"net-engnet","book_id":"EXO","chapter":31,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.12","text":"There are some questions about the arrangement of the book. The placement of this section here, however, should come as no surprise. After the instructions and preparation for work, a Sabbath day when work could not be done had to be legislated. In all that they were going to do, they must not violate the Sabbath,","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2031%3A12/1"}
{"id":827,"verse_id":"EXO.31.13","translation_id":"net-engnet","book_id":"EXO","chapter":31,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.13","text":"The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary ( Exodus , 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2031%3A13/1"}
{"id":828,"verse_id":"EXO.31.17","translation_id":"net-engnet","book_id":"EXO","chapter":31,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.17","text":"The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired – he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ ( vayyinnafash ), a Niphal preterite from the root נָפַשׁ ( nafash ), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus , 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2031%3A17/2"}
{"id":829,"verse_id":"EXO.31.18","translation_id":"net-engnet","book_id":"EXO","chapter":31,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.18","text":"The expression “the finger of God” has come up before in the book, in the plagues ( Exod 8:15 ) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using “God” and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2031%3A18/1"}
{"id":830,"verse_id":"EXO.32.1","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.1","text":"This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice ( Exodus , 407-10). This chapter can be divided into four parts for an easier exposition: idolatry ( 32:1-6 ), intercession ( 32:7-14 ), judgment ( 32:15-29 ), intercession again ( 32:30-33:6 ). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34 ,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A1/1"}
{"id":831,"verse_id":"EXO.32.2","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.2","text":"B. Jacob ( Exodus , 937-38) argues that Aaron simply did not have the resolution that Moses did, and wanting to keep peace he gave in to the crowd. He also tries to explain that Aaron was wanting to show their folly through the deed. U. Cassuto also says that Aaron’s request for the gold was a form of procrastination, but that the people quickly did it and so he had no alternative but to go through with it ( Exodus , 412). These may be right, since Aaron fully understood what was wrong with this, and what the program was all about. The text gives no strong indication to support these ideas, but there are enough hints from the way Aaron does things to warrant such a conclusion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A2/1"}
{"id":832,"verse_id":"EXO.32.4","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"32.4","text":"The word means a “young bull” and need not be translated as “calf” (although “calf” has become the traditional rendering in English). The word could describe an animal three years old. Aaron probably made an inner structure of wood and then, after melting down the gold, plated it. The verb “molten” does not need to imply that the image was solid gold; the word is used in Isa 30:22 for gold plating. So it was a young bull calf that was overlaid with gold, and the gold was fashioned with the stylus.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A4/4"}
{"id":833,"verse_id":"EXO.32.5","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"32.5","text":"The word is חַג ( khag ), the pilgrim’s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief ( Exodus , 941).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A5/5"}
{"id":834,"verse_id":"EXO.32.7","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.7","text":"By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A7/2"}
{"id":835,"verse_id":"EXO.32.9","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.9","text":"This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A9/1"}
{"id":836,"verse_id":"EXO.32.9","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"32.9","text":"B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do ( Exodus , 943). The figure describes them as refusing to submit, but resisting in pride.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A9/3"}
{"id":837,"verse_id":"EXO.32.17","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.17","text":"See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 ( br’h ),” JNSL 2 (1972): 86-7.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A17/1"}
{"id":838,"verse_id":"EXO.32.18","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"32.18","text":"See A. Newman, “Compositional Analysis and Functional Ambiguity Equivalence: Translating Exodus 32, 17-18 ,” Babel 21 (1975): 29-35.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A18/5"}
{"id":839,"verse_id":"EXO.32.19","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.19","text":"See N. M. Waldham, “The Breaking of the Tablets,” Judaism 27 (1978): 442-47.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A19/2"}
{"id":840,"verse_id":"EXO.32.22","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.22","text":"“My lord” refers to Moses.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A22/1"}
{"id":841,"verse_id":"EXO.32.24","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.24","text":"Aaron first tried to blame the people, and then he tried to make it sound like a miracle – was it to sound like one of the plagues where out of the furnace came life? This text does not mention it, but Deut 9:20 tells how angry God was with Aaron. Only intercession saved his life.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A24/2"}
{"id":842,"verse_id":"EXO.32.32","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"32.32","text":"The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus , 356).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A32/3"}
{"id":843,"verse_id":"EXO.32.34","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.34","text":"The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus , 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A34/2"}
{"id":844,"verse_id":"EXO.32.35","translation_id":"net-engnet","book_id":"EXO","chapter":32,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.35","text":"Most commentators have difficulty with this verse. W. C. Kaiser says the strict chronology is not always kept, and so the plague here may very well refer to the killing of the three thousand (“Exodus,” EBC 2:481).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2032%3A35/2"}
{"id":845,"verse_id":"EXO.33.2","translation_id":"net-engnet","book_id":"EXO","chapter":33,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.2","text":"This seems not to be the same as the Angel of the Presence introduced before.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2033%3A2/1"}
{"id":846,"verse_id":"EXO.33.2","translation_id":"net-engnet","book_id":"EXO","chapter":33,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.2","text":"See T. Ishida, “The Structure and Historical Implications of Lists of Pre-Israelite Nations,” Bib (1979): 461-90.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2033%3A2/2"}
{"id":847,"verse_id":"EXO.33.4","translation_id":"net-engnet","book_id":"EXO","chapter":33,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.4","text":"The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2033%3A4/2"}
{"id":848,"verse_id":"EXO.33.7","translation_id":"net-engnet","book_id":"EXO","chapter":33,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.7","text":"This unit of the book could actually include all of chap. , starting with the point of the Lord ’s withdrawal from the people. If that section is not part of the exposition, it would have to be explained as the background. The point is that sinfulness prevents the active presence of the Lord leading his people. But then the rest of chap. forms the development. In vv. 7-11 there is the gracious provision: the Lord reveals through his faithful mediator. The Lord was leading his people, but now more remotely because of their sin. Then, in vv. 12-17 Moses intercedes for the people, and the intercession of the mediator guarantees the Lord ’s presence. The point of all of this is that God wanted the people to come to know that if he was not with them they should not go. Finally, the presence of the Lord is verified to the mediator by a special revelation (18-23). The point of the whole chapter is that by his grace the Lord renews the promise of his presence by special revelation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2033%3A7/1"}
{"id":849,"verse_id":"EXO.33.7","translation_id":"net-engnet","book_id":"EXO","chapter":33,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"33.7","text":"A widespread contemporary view is that this section represents a source that thought the tent of meeting was already erected (see S. R. Driver, Exodus , 359). But the better view is that this is a temporary tent used for meeting the Lord . U. Cassuto explains this view very well ( Exodus , 429-30), namely, that because the building of the tabernacle was now in doubt if the Lord was not going to be in their midst, another plan seemed necessary. Moses took this tent, his tent, and put some distance between the camp and it. Here he would use the tent as the place to meet God, calling it by the same name since it was a surrogate tent. Thus, the entire section was a temporary means of meeting God, until the current wrath was past.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2033%3A7/3"}
{"id":850,"verse_id":"EXO.33.11","translation_id":"net-engnet","book_id":"EXO","chapter":33,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"33.11","text":"Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2033%3A11/4"}
{"id":851,"verse_id":"EXO.33.14","translation_id":"net-engnet","book_id":"EXO","chapter":33,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.14","text":"Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence or some similar manifestation of God’s leading and caring for his people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2033%3A14/2"}
{"id":852,"verse_id":"EXO.33.14","translation_id":"net-engnet","book_id":"EXO","chapter":33,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"33.14","text":"The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean “settle them in the land of promise” and give them rest and peace from their enemies. U. Cassuto ( Exodus , 434) observes how in 32:10 God had told Moses, “Leave me alone” (“give me rest”), but now he promises to give them rest. The parallelism underscores the great transition through intercession.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2033%3A14/4"}
{"id":853,"verse_id":"EXO.33.16","translation_id":"net-engnet","book_id":"EXO","chapter":33,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.16","text":"See W. Brueggemann, “The Crisis and Promise of Presence in Israel,” HBT 1 (1979): 47-86; and N. M. Waldman, “God’s Ways – A Comparative Note,” JQR 70 (1979): 67-70.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2033%3A16/1"}
{"id":854,"verse_id":"EXO.33.18","translation_id":"net-engnet","book_id":"EXO","chapter":33,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.18","text":"Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for “glory” or “honor”; instead they used the pronoun seautou , “yourself” – show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God’s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob ( Exodus , 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man – that was its purpose in the world.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2033%3A18/2"}
{"id":855,"verse_id":"EXO.33.19","translation_id":"net-engnet","book_id":"EXO","chapter":33,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.19","text":"The word “goodness” refers to the divine appearance in summary fashion.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2033%3A19/2"}
{"id":856,"verse_id":"EXO.33.19","translation_id":"net-engnet","book_id":"EXO","chapter":33,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"33.19","text":"God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן ( khanan , “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם ( rakham ), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15 : An Interpretation of Exodus 33:19 ,” JETS 22 (1979): 203-16.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2033%3A19/4"}
{"id":857,"verse_id":"EXO.33.22","translation_id":"net-engnet","book_id":"EXO","chapter":33,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.22","text":"Note the use in Exod 40:3 , “and you will screen the ark with the curtain.” The glory is covered, veiled from being seen.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2033%3A22/1"}
{"id":858,"verse_id":"EXO.34.1","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.1","text":"The restoration of the faltering community continues in this chapter. First, Moses is instructed to make new tablets and take them to the mountain (1-4). Then, through the promised theophany God proclaims his moral character (5-8). Moses responds with the reiteration of the intercession (8), and God responds with the renewal of the covenant (10-28). To put these into expository form, as principles, the chapter would run as follows: I. God provides for spiritual renewal (1-4), II. God reminds people of his moral standard (5-9), III. God renews his covenant promises and stipulations (10-28).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A1/1"}
{"id":859,"verse_id":"EXO.34.2","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.2","text":"The same word is used in Exod 33:21 . It is as if Moses was to be at his post when Yahweh wanted to communicate to him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A2/2"}
{"id":860,"verse_id":"EXO.34.4","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.4","text":"Deuteronomy says that Moses was also to make an ark of acacia wood before the tablets, apparently to put the tablets in until the sanctuary was built. But this ark may not have been the ark built later; or, it might be the wood box, but Bezalel still had to do all the golden work with it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A4/2"}
{"id":861,"verse_id":"EXO.34.6","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.6","text":"U. Cassuto ( Exodus , 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A6/2"}
{"id":862,"verse_id":"EXO.34.6","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"34.6","text":"This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A6/4"}
{"id":863,"verse_id":"EXO.34.6","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":6,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"34.6","text":"These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A6/5"}
{"id":864,"verse_id":"EXO.34.7","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.7","text":"As in the ten commandments ( 20:5-6 ), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A7/2"}
{"id":865,"verse_id":"EXO.34.10","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"34.10","text":"The idea is that God will be doing awesome things in dealing with them, i.e., to fulfill his program.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A10/3"}
{"id":866,"verse_id":"EXO.34.12","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.12","text":"A snare would be a trap, an allurement to ruin. See Exod 23:33 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A12/2"}
{"id":867,"verse_id":"EXO.34.14","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.14","text":"In Exod 20:3 it was “gods.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A14/2"}
{"id":868,"verse_id":"EXO.34.14","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"34.14","text":"Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5 ). The use of “name” here is to stress that this is his nature, his character.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A14/3"}
{"id":869,"verse_id":"EXO.34.20","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.20","text":"See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1971): 1-15.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A20/2"}
{"id":870,"verse_id":"EXO.34.21","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"34.21","text":"See M. Dahood, “Vocative lamed in Exodus 2,4 and Merismus in 34,21,” Bib 62 (1981): 413-15.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A21/3"}
{"id":871,"verse_id":"EXO.34.24","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.24","text":"The verb “covet” means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A24/2"}
{"id":872,"verse_id":"EXO.34.25","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.25","text":"See M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A25/1"}
{"id":873,"verse_id":"EXO.34.26","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.26","text":"See the note on this same command in 23:19 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A26/1"}
{"id":874,"verse_id":"EXO.34.29","translation_id":"net-engnet","book_id":"EXO","chapter":34,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.29","text":"Now, at the culmination of the renewing of the covenant, comes the account of Moses’ shining face. It is important to read this in its context first, holding off on the connection to Paul’s discussion in 2 Corinthians. There is a delicate balance here in Exodus. On the one hand Moses’ shining face served to authenticate the message, but on the other hand Moses prevented the people from seeing more than they could handle. The subject matter in the OT, then, is how to authenticate the message. The section again can be subdivided into three points that develop the whole idea: I. The one who spends time with God reflects his glory (29-30). It will not always be as Moses; rather, the glory of the Lord is reflected differently today, but nonetheless reflected. II. The glory of Yahweh authenticates the message (31-32). III. The authentication of the message must be used cautiously with the weak and immature (33-35).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2034%3A29/1"}
{"id":875,"verse_id":"EXO.35.2","translation_id":"net-engnet","book_id":"EXO","chapter":35,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"35.2","text":"See on this H. Routtenberg, “The Laws of the Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the Old Testament and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-43.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2035%3A2/3"}
{"id":876,"verse_id":"EXO.35.3","translation_id":"net-engnet","book_id":"EXO","chapter":35,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.3","text":"Kindling a fire receives special attention here because the people thought that kindling a fire was not work, but only a preparation for some kind of work. The Law makes sure that this too was not done. But see also G. Robinson, “The Prohibition of Strange Fire in Ancient Israel: A Look at the Case of Gathering Wood and Kindling Fire on the Sabbath,” VT 28 (1978): 301-17.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2035%3A3/1"}
{"id":877,"verse_id":"EXO.35.3","translation_id":"net-engnet","book_id":"EXO","chapter":35,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"35.3","text":"The presence of these three verses in this place has raised all kinds of questions. It may be that after the renewal of the covenant the people needed a reminder to obey God, and obeying the sign of the covenant was the starting point. But there is more to it than this; it is part of the narrative design of the book. It is the artistic design that puts the filling of the Spirit section ( 31:1-11 ) prior to the Sabbath laws ( 31:12-18 ) before the idolatry section, and then after the renewal there is the Sabbath reminder ( 35:1-3 ) before the filling of the Spirit material ( 35:4-36:7 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2035%3A3/3"}
{"id":878,"verse_id":"EXO.35.4","translation_id":"net-engnet","book_id":"EXO","chapter":35,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.4","text":"The book now turns to record how all the work of the sanctuary was done. This next unit picks up on the ideas in Exod 31:1-11 . But it adds several features. The first part is the instruction of God for all people to give willingly ( 35:4-19 ); the next section tells how the faithful brought an offering for the service of the tabernacle ( 35:20-29 ); the next section tells how God set some apart with special gifts ( 35:30-35 ), and finally, the narrative reports how the faithful people of God enthusiastically began the work ( 36:1-7 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2035%3A4/1"}
{"id":879,"verse_id":"EXO.35.24","translation_id":"net-engnet","book_id":"EXO","chapter":35,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"35.24","text":"U. Cassuto notes that the expression “with whom was found” does not rule out the idea that these folks went out and cut down acacia trees ( Exodus , 458). It is unlikely that they had much wood in their tents.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2035%3A24/2"}
{"id":880,"verse_id":"EXO.35.34","translation_id":"net-engnet","book_id":"EXO","chapter":35,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.34","text":"The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2035%3A34/1"}
{"id":881,"verse_id":"EXO.36.2","translation_id":"net-engnet","book_id":"EXO","chapter":36,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"36.2","text":"The verb means more than “approach” or “draw near”; קָרַב ( qarav ) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Exodus%2036%3A2/4"}
{"id":882,"verse_id":"EXO.36.38","translation_id":"net-engnet","book_id":"EXO","chapter":36,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"36.38","text":"For a good summary of the differences between the instruction section and the completion section, and the reasons for the changes and the omissions, see B. Jacob, Exodus , 1022-23.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2036%3A38/2"}
{"id":883,"verse_id":"EXO.37.27","translation_id":"net-engnet","book_id":"EXO","chapter":37,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"37.27","text":"Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2037%3A27/2"}
{"id":884,"verse_id":"EXO.38.8","translation_id":"net-engnet","book_id":"EXO","chapter":38,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.8","text":"The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing ( Exodus , 391). But there is no hint of that (see 1 Sam 2:22 ; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2038%3A8/1"}
{"id":885,"verse_id":"EXO.38.24","translation_id":"net-engnet","book_id":"EXO","chapter":38,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"38.24","text":"There were 3000 shekels in a talent, and so the total weight here in shekels would be 87,730 shekels of gold. If the sanctuary shekel was 224 grs., then this was about 40,940 oz. troy. This is estimated to be a little over a ton (cf. NCV “over 2,000 pounds”; TEV “a thousand kilogrammes”; CEV “two thousand two hundred nine pounds”; NLT “about 2,200 pounds”), although other widely diverging estimates are also given.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2038%3A24/3"}
{"id":886,"verse_id":"EXO.38.25","translation_id":"net-engnet","book_id":"EXO","chapter":38,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.25","text":"This would be a total of 301,775 shekels (about 140,828 oz), being a half shekel exacted per person from 605,550 male Israelites 20 years old or more ( Num 1:46 ). The amount is estimated to be around 3.75 tons.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2038%3A25/1"}
{"id":887,"verse_id":"EXO.38.26","translation_id":"net-engnet","book_id":"EXO","chapter":38,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.26","text":"The weight would be about half an ounce.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2038%3A26/1"}
{"id":888,"verse_id":"EXO.38.29","translation_id":"net-engnet","book_id":"EXO","chapter":38,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.29","text":"The total shekels would have been 212,400 shekels, which would be about 108,749 oz. This would make about 2.5 to 3 tons.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2038%3A29/1"}
{"id":889,"verse_id":"EXO.38.31","translation_id":"net-engnet","book_id":"EXO","chapter":38,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.31","text":"The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2038%3A31/1"}
{"id":890,"verse_id":"EXO.39.1","translation_id":"net-engnet","book_id":"EXO","chapter":39,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.1","text":"This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2039%3A1/1"}
{"id":891,"verse_id":"EXO.39.6","translation_id":"net-engnet","book_id":"EXO","chapter":39,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"39.6","text":"The twelve names were those of Israel’s sons. The idea was not the remembrance of the twelve sons as such, but the twelve tribes that bore their names.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Exodus%2039%3A6/2"}
{"id":892,"verse_id":"EXO.39.32","translation_id":"net-engnet","book_id":"EXO","chapter":39,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.32","text":"The last sections of the book bring several themes together to a full conclusion. Not only is it the completion of the tabernacle, it is the fulfillment of God’s plan revealed at the beginning of the book, i.e., to reside with his people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2039%3A32/1"}
{"id":893,"verse_id":"EXO.39.43","translation_id":"net-engnet","book_id":"EXO","chapter":39,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"39.43","text":"The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31 , with the motifs of blessing people and inspecting what has been made.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Exodus%2039%3A43/3"}
{"id":894,"verse_id":"EXO.40.1","translation_id":"net-engnet","book_id":"EXO","chapter":40,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"40.1","text":"All of Exod 39:32-40:38 could be taken as a unit. The first section ( 39:32-43 ) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the Lord builds on the faithful obedience of the people. In the second section are the instruction and the implementation ( 40:1-33 ): The work of the Lord progresses through the unifying of the work. The last part ( 40:34-38 ) may take the most attention: When the work was completed, the glory filled the tabernacle: By his glorious presence, the Lord blesses and directs his people in their worship.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2040%3A1/1"}
{"id":895,"verse_id":"EXO.40.11","translation_id":"net-engnet","book_id":"EXO","chapter":40,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"40.11","text":"U. Cassuto ( Exodus , 480) notes that the items inside the tent did not need to be enumerated since they were already holy, but items in the courtyard needed special attention. People needed to know that items outside the tent were just as holy.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Exodus%2040%3A11/1"}
{"id":896,"verse_id":"LEV.1.1","translation_id":"net-engnet","book_id":"LEV","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.1","text":"The second clause of v. 1 , “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1 ; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2 ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7 ) and the one that stood in the midst of the camp ( Exod 40:2 ; Num 2:2 ff) and served as the Lord ’s residence until the construction of the temple in the days of Solomon ( Exod 27:21; 29:4 ; 1 Kgs 8:4 ; 2 Chr 5:5 , etc.; cf. 2 Sam 7:6 ). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35 , where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17 , and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%201%3A1/2"}
{"id":897,"verse_id":"LEV.1.3","translation_id":"net-engnet","book_id":"LEV","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.3","text":"The burnt offering ( עֹלָה , ’ olah ) was basically a “a gift of a soothing aroma to the Lord ” (vv. 9, 13, 17 ). It could serve as a votive or freewill offering (e.g., Lev 22:18-20 ), an accompaniment of prayer and supplication (e.g., 1 Sam 7:9-10 ), part of the regular daily, weekly, monthly, and festival cultic pattern (e.g., Num 28-29 ), or to make atonement either alone (e.g., Lev 1:4; 16:24 ) or in combination with the grain offering (e.g., Lev 14:20 ) or sin offering (e.g., Lev 5:7; 9:7 ). See R. E. Averbeck, NIDOTTE 4:996-1022.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%201%3A3/1"}
{"id":898,"verse_id":"LEV.1.9","translation_id":"net-engnet","book_id":"LEV","chapter":1,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.9","text":"The standard English translation of “gift” ( אִשֶּׁה , ’ isheh ) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” ( אֵשׁ , ’ esh ) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9 ), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Leviticus%201%3A9/4"}
{"id":899,"verse_id":"LEV.2.1","translation_id":"net-engnet","book_id":"LEV","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.1","text":"The “grain offering” ( מִנְחָה [ minkhah ]; here קָרְבַּן מִנְחָה , [ qorbban minkhah ], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10 ), thus completing the food “gift” to the Lord . It made atonement (see the note on Lev 1:4 ) along with the burnt offering (e.g., Lev 14:20 ) or alone as a sin offering for the poor ( Lev 5:11-13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%202%3A1/1"}
{"id":900,"verse_id":"LEV.2.1","translation_id":"net-engnet","book_id":"LEV","chapter":2,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.1","text":"This is not just any “incense” ( קְטֹרֶת , qÿtoret ; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” ( לְבֹנָה , lÿvonah ; R. E. Averbeck, NIDOTTE 2:756-57).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%202%3A1/3"}
{"id":901,"verse_id":"LEV.2.2","translation_id":"net-engnet","book_id":"LEV","chapter":2,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.2","text":"The “memorial portion” ( אַזְכָרָה , ’ azkharah ) was the part of the grain offering that was burnt on the altar (see the previous clause), as opposed to the remainder, which was normally consumed by the priests (v. 3 ; see the full regulations in Lev 6:14-23 [7-16]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%202%3A2/2"}
{"id":902,"verse_id":"LEV.2.4","translation_id":"net-engnet","book_id":"LEV","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.4","text":"These “loaves” were either “ring-shaped” ( HALOT 317 s.v. חַלָּה ) or “perforated” (BDB 319 s.v. חַלָּה ; cf. J. Milgrom, Leviticus [AB], 1:184).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%202%3A4/2"}
{"id":903,"verse_id":"LEV.2.7","translation_id":"net-engnet","book_id":"LEV","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.7","text":"Lev 7:9 makes it clear that one cooked “on” a griddle but “in” a pan. This suggests that the oil in the pan served for deep fat frying, hence the translation “deep fried in olive oil” (see, e.g., J. Milgrom, Leviticus [AB], 1:185); cf. also NAB.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%202%3A7/2"}
{"id":904,"verse_id":"LEV.2.12","translation_id":"net-engnet","book_id":"LEV","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.12","text":"The “first fruit” referred to here was given to the priests as a prebend for their service to the Lord , not offered on the altar ( Num 18:12 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%202%3A12/1"}
{"id":905,"verse_id":"LEV.3.1","translation_id":"net-engnet","book_id":"LEV","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.1","text":"The peace offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the Lord but the meat was consumed by the worshipers in a meal before God. This is the only kind of offering in which common worshipers partook of the meat of the animal. When there was a series of offerings that included a peace offering (see, e.g., Lev 9:8-21 , sin offerings, burnt offerings, and afterward the peace offerings in vv. 18-21), the peace offering was always offered last because it expressed the fact that all was well between God and his worshiper(s). There were various kinds of peace offerings, depending on the worship intended on the specific occasion. The “thank offering” expressed thanksgiving (e.g., Lev 7:11-15; 22:29-30 ), the “votive offering” fulfilled a vow (e.g., Lev 7:16-18; 22:21-25 ), and the “freewill offering” was offered as an expression of devotion and praise to God (e.g., Lev 7:16-18; 22:21-25 ). The so-called “ordination offering” was also a kind of peace offering that was used to consecrate the priests at their ordination (e.g., Exod 29:19-34 ; Lev 7:37; 8:22-32 ). See R. E. Averbeck, NIDOTTE 1:1066-73 and 4:135-43.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%203%3A1/1"}
{"id":906,"verse_id":"LEV.3.9","translation_id":"net-engnet","book_id":"LEV","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.9","text":"See the note on this phrase in 3:3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%203%3A9/1"}
{"id":907,"verse_id":"LEV.3.14","translation_id":"net-engnet","book_id":"LEV","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.14","text":"See the note on this phrase in 3:3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%203%3A14/1"}
{"id":908,"verse_id":"LEV.4.1","translation_id":"net-engnet","book_id":"LEV","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.1","text":"The quotation introduced here extends from Lev 4:2 through 5:13 , and encompasses all the sin offering regulations. Compare the notes on Lev 1:1 above, and 5:14 and 6:1 [5:20 HT] below.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%204%3A1/1"}
{"id":909,"verse_id":"LEV.4.3","translation_id":"net-engnet","book_id":"LEV","chapter":4,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.3","text":"The word for “sin offering” (sometimes translated “purification offering”) is the same as the word for “sin” earlier in the verse. One can tell which rendering is intended only by the context. The primary purpose of the “sin offering” ( חַטָּאת , khatta ’ t ) was to “purge” ( כִּפֶּר , kipper , “to make atonement,” see 4:20, 26, 31, 35 , and the notes on Lev 1:4 and esp. Lev 16:20, 33 ) the sanctuary or its furniture in order to cleanse it from any impurities and/or (re)consecrate it for holy purposes (see, e.g., Lev 8:15; 16:19 ). By making this atonement the impurities of the person or community were cleansed and the people became clean. See R. E. Averbeck, NIDOTTE 2:93-103.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Leviticus%204%3A3/4"}
{"id":910,"verse_id":"LEV.4.18","translation_id":"net-engnet","book_id":"LEV","chapter":4,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.18","text":"See v. 7 , where this altar is identified as the altar of fragrant incense.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%204%3A18/1"}
{"id":911,"verse_id":"LEV.4.20","translation_id":"net-engnet","book_id":"LEV","chapter":4,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.20","text":"Cf. Lev 4:11-12 above for the disposition of “the [rest of] the bull.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%204%3A20/1"}
{"id":912,"verse_id":"LEV.4.20","translation_id":"net-engnet","book_id":"LEV","chapter":4,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.20","text":"The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%204%3A20/2"}
{"id":913,"verse_id":"LEV.4.21","translation_id":"net-engnet","book_id":"LEV","chapter":4,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.21","text":"See the note on the word “slaughter” in v. 15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%204%3A21/1"}
{"id":914,"verse_id":"LEV.4.26","translation_id":"net-engnet","book_id":"LEV","chapter":4,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.26","text":"The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%204%3A26/2"}
{"id":915,"verse_id":"LEV.4.31","translation_id":"net-engnet","book_id":"LEV","chapter":4,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.31","text":"The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%204%3A31/1"}
{"id":916,"verse_id":"LEV.4.35","translation_id":"net-engnet","book_id":"LEV","chapter":4,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.35","text":"The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%204%3A35/2"}
{"id":917,"verse_id":"LEV.5.2","translation_id":"net-engnet","book_id":"LEV","chapter":5,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.2","text":"Lev 5:2-3 are parallel laws of uncleanness (contracted from animals and people, respectively), and both seem to assume that the contraction of uncleanness was originally unknown to the person (vv. 2 and 3 ) but became known to him or her at a later time (v. 3 ; i.e., “has come to know” in v. 3 is to be assumed for v. 2 as well). Uncleanness itself did not make a person “guilty” unless he or she failed to handle it according to the normal purification regulations (see, e.g., “wash his clothes and bathe with water, and he will be unclean till evening,” Lev 15:5 NIV; cf. Lev 11:39-40; 15:5-12, 16-24 ; , etc.). The problem here in Lev 5:2-3 is that, because the person had not been aware of his or her uncleanness, he or she had incurred guilt for not carrying out these regular procedures, and it would now be too late for that. Thus, the unclean person needs to bring a sin offering to atone for the contamination caused by his or her neglect of the purity regulations.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Leviticus%205%3A2/4"}
{"id":918,"verse_id":"LEV.5.6","translation_id":"net-engnet","book_id":"LEV","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.6","text":"The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%205%3A6/2"}
{"id":919,"verse_id":"LEV.5.8","translation_id":"net-engnet","book_id":"LEV","chapter":5,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.8","text":"The action seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin, but in this case not severing the head from the main body (note the rest of this verse).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%205%3A8/2"}
{"id":920,"verse_id":"LEV.5.10","translation_id":"net-engnet","book_id":"LEV","chapter":5,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.10","text":"The term “[standard] regulation” ( מִשְׁפָּט , mishppat ) here refers to the set of regulations for burnt offering birds in Lev 1:14-17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%205%3A10/2"}
{"id":921,"verse_id":"LEV.5.10","translation_id":"net-engnet","book_id":"LEV","chapter":5,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.10","text":"The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%205%3A10/3"}
{"id":922,"verse_id":"LEV.5.11","translation_id":"net-engnet","book_id":"LEV","chapter":5,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.11","text":"A tenth of an ephah would be about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306). English versions handle the amount somewhat differently, cf. NCV “about two quarts”; TEV “one kilogramme”; CEV “two pounds.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Leviticus%205%3A11/4"}
{"id":923,"verse_id":"LEV.5.12","translation_id":"net-engnet","book_id":"LEV","chapter":5,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.12","text":"The “memorial portion” ( אַזְכָּרָה , ’ azkkarah ) was the part of the grain offering that was burnt on the altar ( Lev 2:2 ), as opposed to the remainder, which was normally consumed by the priests ( Lev 2:3 ; see the full regulations in Lev 6:14-23 [ 6:7-16 HT]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%205%3A12/1"}
{"id":924,"verse_id":"LEV.5.13","translation_id":"net-engnet","book_id":"LEV","chapter":5,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.13","text":"The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%205%3A13/1"}
{"id":925,"verse_id":"LEV.5.14","translation_id":"net-engnet","book_id":"LEV","chapter":5,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.14","text":"The quotation introduced here extends from Lev 5:14 through 5:19 , encompassing the first main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 6:1 [5:20 HT].","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%205%3A14/1"}
{"id":926,"verse_id":"LEV.5.15","translation_id":"net-engnet","book_id":"LEV","chapter":5,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.15","text":"Heb “from the holy things of the Lord .” The Hebrew expression here has the same structure as Lev 4:2 , “from any of the commandments of the Lord .” The latter introduces the sin offering regulations and the former the guilt offering regulations. The sin offering deals with violations of “any of the commandments,” whereas the guilt offering focuses specifically on violations of regulations regarding “holy things” (i.e., things that have been consecrated to the Lord ; see the full discussion in J. Milgrom, Leviticus [AB], 1:320-27).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%205%3A15/3"}
{"id":927,"verse_id":"LEV.5.16","translation_id":"net-engnet","book_id":"LEV","chapter":5,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.16","text":"Regarding “make atonement” see the note on Lev 1:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%205%3A16/2"}
{"id":928,"verse_id":"LEV.5.18","translation_id":"net-engnet","book_id":"LEV","chapter":5,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.18","text":"Regarding “make atonement” see the note on Lev 1:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%205%3A18/2"}
{"id":929,"verse_id":"LEV.6.1","translation_id":"net-engnet","book_id":"LEV","chapter":6,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.1","text":"Beginning with 6:1 , the verse numbers through 6:30 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 6:1 ET = 5:20 HT, 6:2 ET = 5:21 HT, 6:8 ET = 6:1 HT, etc., through 6:30 ET = 6:23 HT. Beginning with 7:1 the verse numbers in the English text and Hebrew text are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%206%3A1/1"}
{"id":930,"verse_id":"LEV.6.1","translation_id":"net-engnet","book_id":"LEV","chapter":6,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.1","text":"This paragraph is Lev 6:1-7 in the English Bible but Lev 5:20-26 in the Hebrew text. The quotation introduced by v. 1 extends from Lev 6:2 (5:21 HT) through 6:7 (5:26 HT), encompassing the third main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 5:14 above.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%206%3A1/2"}
{"id":931,"verse_id":"LEV.6.7","translation_id":"net-engnet","book_id":"LEV","chapter":6,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.7","text":"Regarding “make atonement” see the note on Lev 1:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%206%3A7/1"}
{"id":932,"verse_id":"LEV.6.8","translation_id":"net-engnet","book_id":"LEV","chapter":6,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.8","text":"Lev 6:8 in the English Bible = 6:1 in the Hebrew text. See also the note on 6:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%206%3A8/1"}
{"id":933,"verse_id":"LEV.6.8","translation_id":"net-engnet","book_id":"LEV","chapter":6,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.8","text":"The following paragraphs are Lev 6:8-30 in the English Bible but 6:1-23 in the Hebrew text. This initial verse makes the special priestly regulations for the people’s burnt and grain offerings into a single unit (i.e., Lev 6:8-18 [ 6:1-11 HT]; cf. Lev 1-2 above). Note also the separate introductions for various priestly regulations in Lev 6:19 [12 HT], 24 [17 HT], and for the common people in Lev 7:22, 28 below.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%206%3A8/2"}
{"id":934,"verse_id":"LEV.6.15","translation_id":"net-engnet","book_id":"LEV","chapter":6,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.15","text":"See the note on Lev 2:2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%206%3A15/3"}
{"id":935,"verse_id":"LEV.6.19","translation_id":"net-engnet","book_id":"LEV","chapter":6,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.19","text":"See the note on Lev 6:8 [ 6:1 HT] above.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%206%3A19/1"}
{"id":936,"verse_id":"LEV.6.20","translation_id":"net-engnet","book_id":"LEV","chapter":6,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.20","text":"A tenth of an ephah is about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%206%3A20/1"}
{"id":937,"verse_id":"LEV.6.24","translation_id":"net-engnet","book_id":"LEV","chapter":6,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.24","text":"See the note on Lev 6:8 [ 6:1 HT].","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%206%3A24/1"}
{"id":938,"verse_id":"LEV.7.20","translation_id":"net-engnet","book_id":"LEV","chapter":7,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.20","text":"The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%207%3A20/2"}
{"id":939,"verse_id":"LEV.7.21","translation_id":"net-engnet","book_id":"LEV","chapter":7,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.21","text":"For these categories of unclean animals see .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%207%3A21/1"}
{"id":940,"verse_id":"LEV.7.21","translation_id":"net-engnet","book_id":"LEV","chapter":7,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.21","text":"For the interpretation of this last clause see the note on Lev 7:20 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%207%3A21/2"}
{"id":941,"verse_id":"LEV.7.22","translation_id":"net-engnet","book_id":"LEV","chapter":7,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.22","text":"See the note on Lev 6:8 [ 6:1 HT] above.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%207%3A22/1"}
{"id":942,"verse_id":"LEV.7.25","translation_id":"net-engnet","book_id":"LEV","chapter":7,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.25","text":"See the note on Lev 7:20 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%207%3A25/1"}
{"id":943,"verse_id":"LEV.7.27","translation_id":"net-engnet","book_id":"LEV","chapter":7,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.27","text":"See the note on Lev 7:20 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%207%3A27/1"}
{"id":944,"verse_id":"LEV.7.28","translation_id":"net-engnet","book_id":"LEV","chapter":7,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.28","text":"See the note on Lev 6:8 [ 6:1 HT].","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%207%3A28/1"}
{"id":945,"verse_id":"LEV.7.37","translation_id":"net-engnet","book_id":"LEV","chapter":7,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.37","text":"The Hebrew term translated “law” ( תוֹרָה [ torah ]) occurs up to this point in the book only in Lev 6:9 [ 6:2 HT], 14 [7 HT], 25 [18 HT], 7:1, 7, 11, and here in 7:37 . This suggests that Lev 7:37-38 is a summary of only this section of the book (i.e., Lev 6:8 [ 6:1 HT]- 7:36 ), not all of Lev 1-7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%207%3A37/1"}
{"id":946,"verse_id":"LEV.7.37","translation_id":"net-engnet","book_id":"LEV","chapter":7,"verse":37,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.37","text":"The inclusion of the “ordination offering” ( מִלּוּאִים , milu ’ im ; the term apparently comes from the notion of “filling [of the hand],” cf. Lev 8:33 ) here anticipates . It is a kind of peace offering, as the regulations in Lev 8:22-32 will show (cf. Exod 29:19-34 ). In the context of the ordination ritual for the priests it fits into the sequence of offerings as a peace offering would: sin offering ( Lev 8:14-17 ), burnt and grain offering ( Lev 8:18-21 ), and finally peace (i.e., ordination) offering ( Lev 8:22-32 ). Moreover, in this case, Moses received the breast of the ordination offering as his due since he was the presiding priest over the sacrificial procedures ( Lev 8:29 ; cf. Lev 7:30-31 ), while Aaron and his sons ate the portions that would have been consumed by the common worshipers in a regular peace offering procedure ( Exod 29:31-34 ; cf. Lev 7:15-18 ). For a general introduction to the peace offering see the note on Lev 3:1 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%207%3A37/3"}
{"id":947,"verse_id":"LEV.8.1","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.1","text":"is the fulfillment account of the ordination legislation recorded in , and is directly connected to the command to ordain the tabernacle and priesthood in Exod 40:1-16 as well as the partial record of its fulfillment in Exod 40:17-38 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A1/1"}
{"id":948,"verse_id":"LEV.8.3","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.3","text":"For “tent of meeting” see the note on Lev 1:1 above.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A3/1"}
{"id":949,"verse_id":"LEV.8.7","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.7","text":"Here Moses actually clothes Aaron (cf. v. 13 below for Aaron’s sons). Regarding the various articles of clothing see J. E. Hartley, Leviticus (WBC), 111-12 and esp. J. Milgrom, Leviticus (AB), 1:501-13.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A7/1"}
{"id":950,"verse_id":"LEV.8.7","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.7","text":"The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27 ). Traditionally this has been translated “coat” (so KJV, ASV), but that English word designates an outer garment.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A7/2"}
{"id":951,"verse_id":"LEV.8.7","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":7,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.7","text":"The robe was a long shirt-like over-garment that reached down below the knees. Its hem was embroidered with pomegranates and golden bells around the bottom ( Exod 28:4, 31-35; 29:5; 39:22-26 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A7/5"}
{"id":952,"verse_id":"LEV.8.7","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":7,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"6","reference":"8.7","text":"The ephod was an apron like garment suspended from shoulder straps. It draped over the robe and extended from the chest down to the thighs ( Exod 28:4, 6-14, 25-28; 29:5; 39:2-7 ).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A7/6"}
{"id":953,"verse_id":"LEV.8.7","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":7,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"8","reference":"8.7","text":"The decorated band of the ephod served as a sort of belt around Aaron’s body that would hold the ephod closely to him rather than allowing it to hang loosely across his front ( Exod 28:8, 27; 29:5; 39:5, 20 ).","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A7/8"}
{"id":954,"verse_id":"LEV.8.8","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.8","text":"The breastpiece was made of the same material as the ephod and was attached to it by means of gold rings and chains on its four corners ( Exod 28:15-30; 29:5; 39:8-21 ). It had twelve stones attached to it (representing the twelve tribes of Israel), and a pocket in which the Urim and Thummim were kept (see following).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A8/1"}
{"id":955,"verse_id":"LEV.8.8","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.8","text":"The Urim and Thummim were two small objects used in the casting of lots to discern the will of God (see Exod 28:30 ; Num 27:21 ; Deut 33:8 ; 1 Sam 14:41 in the LXX and 28:6 ; Ezra 2:63 and Neh 7:65 ). It appears that by casting them one could obtain a yes or no answer, or no answer at all ( 1 Sam 28:6 ; J. E. Hartley, Leviticus [WBC], 111-12). See the extensive discussion in J. Milgrom, Leviticus (AB), 1:507-11.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A8/2"}
{"id":956,"verse_id":"LEV.8.9","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.9","text":"The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the Lord ” ( Exod 28:36-37; 39:30-31 ). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord ( Exod 28:38 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A9/2"}
{"id":957,"verse_id":"LEV.8.10","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.10","text":"The expression “and consecrated it” refers to the effect of the anointing earlier in the verse (cf. “to consecrate them/him” in vv. 11 and 12 ). “To consecrate” means “to make holy” or “make sacred”; i.e., put something into the category of holy/sacred as opposed to common/profane (see Lev 10:10 below). Thus, the person or thing consecrated is put into the realm of God’s holy things.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A10/1"}
{"id":958,"verse_id":"LEV.8.14","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.14","text":"See Lev 4:3-12 above for the sin offering of the priests. In this case, however, the blood manipulation is different because Moses, not Aaron (and his sons), is functioning as the priest. On the one hand, Aaron and his sons are, in a sense, treated as if they were commoners so that the blood manipulation took place at the burnt offering altar in the court of the tabernacle (see v. 15 below), not at the incense altar inside the tabernacle tent itself (contrast Lev 4:5-7 and compare 4:30 ). On the other hand, since it was a sin offering for the priests, therefore, the priests themselves could not eat its flesh ( Lev 4:11-12; 6:30 [23 HT]), which was the normal priestly practice for sin offerings of commoners ( Lev 6:26 [19], 29[22]).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A14/1"}
{"id":959,"verse_id":"LEV.8.15","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.15","text":"Contrary to some English versions (e.g., NAB, NASB, NIV, NLT), Aaron ( not Moses) most likely slaughtered the bull, possibly with the help of his sons, although the verb is singular, not plural. Moses then performed the ritual procedures that involved direct contact with the altar. Compare the pattern in Lev 1:5-9 , where the offerer does the slaughtering and the priests perform the procedures that involve direct contact with the altar. In Moses is functioning as the priest in order to consecrate the priesthood. The explicit reintroduction of the name of Moses as the subject of the next verb seems to reinforce this understanding of the passage (cf. also vv. 19 and 23 below).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A15/1"}
{"id":960,"verse_id":"LEV.8.16","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.16","text":"See Lev 3:3-4 for the terminology of fat and kidneys here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A16/2"}
{"id":961,"verse_id":"LEV.8.17","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.17","text":"See Lev 4:11-12, 21; 6:30 [23 HT].","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A17/2"}
{"id":962,"verse_id":"LEV.8.27","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.27","text":"The “palms” refer to the up-turned hands, positioned in such a way that the articles of the offering could be placed on them.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A27/1"}
{"id":963,"verse_id":"LEV.8.27","translation_id":"net-engnet","book_id":"LEV","chapter":8,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.27","text":"See Lev 7:30-31, 34 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%208%3A27/3"}
{"id":964,"verse_id":"LEV.9.1","translation_id":"net-engnet","book_id":"LEV","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.1","text":"This eighth day is the one after the seven days of ordination referred to in Lev 8:33-35 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%209%3A1/1"}
{"id":965,"verse_id":"LEV.9.11","translation_id":"net-engnet","book_id":"LEV","chapter":9,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.11","text":"See Lev 4:5-12 and the notes there regarding the sin offering for priest(s). The distinction here is that the blood of the sin offering for the priests was applied to the horns of the burnt offering altar in the court of the tabernacle, not the incense altar inside the tabernacle tent itself. See the notes on Lev 8:14-15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%209%3A11/2"}
{"id":966,"verse_id":"LEV.9.15","translation_id":"net-engnet","book_id":"LEV","chapter":9,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.15","text":"The phrase “like the first one” at the end of the verse refers back to the sin offering for the priests described in vv. 8-11 above. The blood of the sin offering of the common people was applied to the burnt offering altar just like that of the priests.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%209%3A15/2"}
{"id":967,"verse_id":"LEV.9.17","translation_id":"net-engnet","book_id":"LEV","chapter":9,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.17","text":"The latter part of the verse (“in addition to the morning burnt offering”) refers to the complex of morning (and evening) burnt and grain offerings that was the daily regulation for the tabernacle from the time of its erection ( Exod 40:29 ). The regulations for it were appended to the end of the section of priestly consecration regulations in (see Exod 29:38-40 ) precisely because they were to be maintained throughout the priestly consecration period and beyond ( Lev 8:33-36 ). Thus, the morning burnt and grain offerings would already have been placed on the altar before the inaugural burnt and grain offerings referred to here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%209%3A17/1"}
{"id":968,"verse_id":"LEV.10.10","translation_id":"net-engnet","book_id":"LEV","chapter":10,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.10","text":"The two pairs of categories in this verse refer to: (1) the status of a person, place, thing, or time – “holy” ( קֹדֶשׁ , qodesh ) versus “common” ( חֹל , khol ); as opposed to (2) the condition of a person, place, or thing – “unclean” ( טָמֵא , tame ’) versus “clean” ( טָהוֹר , tahor ). Someone or something could gain “holy” status by being “consecrated” (i.e., made holy; e.g., the Hebrew Piel קִדֵּשׁ ( qiddesh ) in Lev 8:15, 30 ), and to treat someone or something that was holy as if it were “common” would be to “profane” that person or thing (the Hebrew Piel הִלֵּל [ hillel ], e.g., in Lev 19:29 and 22:15 ). Similarly, on another level, someone or something could be in a “clean” condition , but one could “defile” (the Hebrew Piel טִמֵּא [ timme ’], e.g., in Gen 34:5 and Num 6:9 ) that person or thing and thereby make it “unclean.” To “purify” (the Hebrew Piel טִהֵר [ tiher ], e.g., in Lev 16:19 and Num 8:6, 15 ) that unclean person or thing would be to make it “clean” once again. With regard to the animals (), some were by nature “unclean,” so they could never be eaten, but others were by nature “clean” and, therefore, edible ( Lev 11:2, 46-47 ). The meat of clean animals could become inedible by too long of a delay in eating it, in which case the Hebrew term פִּגּוּל ( pigul ) “foul, spoiled” is used to describe it ( Lev 7:18; 19:7 ; cf. also Ezek 4:14 and Isa 65:4 ), not the term for “unclean” ( טָהוֹר , tahor ). Strictly speaking, therefore, unclean meat never becomes clean, and clean meat never becomes unclean.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2010%3A10/2"}
{"id":969,"verse_id":"LEV.10.13","translation_id":"net-engnet","book_id":"LEV","chapter":10,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.13","text":"Cf. Lev 2:3 and 6:14-18 [ 6:7-11 HT] for these regulations.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2010%3A13/3"}
{"id":970,"verse_id":"LEV.10.14","translation_id":"net-engnet","book_id":"LEV","chapter":10,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.14","text":"Cf. Lev 7:14, 28-34 for these regulations.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2010%3A14/2"}
{"id":971,"verse_id":"LEV.10.16","translation_id":"net-engnet","book_id":"LEV","chapter":10,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.16","text":"This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2010%3A16/1"}
{"id":972,"verse_id":"LEV.10.17","translation_id":"net-engnet","book_id":"LEV","chapter":10,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.17","text":"This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle ( Lev 10:12-15 ). Lev 10:16-18 , therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2010%3A17/1"}
{"id":973,"verse_id":"LEV.10.18","translation_id":"net-engnet","book_id":"LEV","chapter":10,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.18","text":"The term here rendered “within” refers to the bringing of the blood inside the holy place for application to the altar of incense rather than to the altar of burnt offering in the courtyard of the tabernacle (cf. Lev 4:7, 16-18; 6:30 [23 HT]).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2010%3A18/2"}
{"id":974,"verse_id":"LEV.11.4","translation_id":"net-engnet","book_id":"LEV","chapter":11,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.4","text":"Regarding “clean” versus “unclean,” see the note on Lev 10:10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2011%3A4/2"}
{"id":975,"verse_id":"LEV.11.5","translation_id":"net-engnet","book_id":"LEV","chapter":11,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.5","text":"A small animal generally understood to be Hyrax syriacus ; KJV, ASV, NIV “coney”; NKJV “rock hyrax.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2011%3A5/1"}
{"id":976,"verse_id":"LEV.11.8","translation_id":"net-engnet","book_id":"LEV","chapter":11,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.8","text":"The regulations against touching the carcasses of dead unclean animals (contrast the restriction against eating their flesh) is treated in more detail in Lev 11:24-28 (cf. also vv. 29-40 ). For the time being, this chapter continues to develop the issue of what can and cannot be eaten.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2011%3A8/1"}
{"id":977,"verse_id":"LEV.11.26","translation_id":"net-engnet","book_id":"LEV","chapter":11,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.26","text":"Compare the regulations in Lev 11:2-8 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Leviticus%2011%3A26/4"}
{"id":978,"verse_id":"LEV.11.46","translation_id":"net-engnet","book_id":"LEV","chapter":11,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.46","text":"The Hebrew term translated “law” ( תוֹרָה , torah ) introduces here a summary or colophon for all of . Similar summaries are found in Lev 7:37-38; 13:59; 14:54-57; and 15:32-33 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2011%3A46/1"}
{"id":979,"verse_id":"LEV.12.2","translation_id":"net-engnet","book_id":"LEV","chapter":12,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.2","text":"The regulations for the “male child” in vv. 2-4 contrast with those for the “female child” in v. 5 (see the note there).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2012%3A2/2"}
{"id":980,"verse_id":"LEV.12.6","translation_id":"net-engnet","book_id":"LEV","chapter":12,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.6","text":"See the note on Lev 1:3 regarding the “burnt offering.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2012%3A6/3"}
{"id":981,"verse_id":"LEV.12.6","translation_id":"net-engnet","book_id":"LEV","chapter":12,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.6","text":"See the note on Lev 4:3 regarding the term “sin offering.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Leviticus%2012%3A6/4"}
{"id":982,"verse_id":"LEV.12.7","translation_id":"net-engnet","book_id":"LEV","chapter":12,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.7","text":"See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34 ), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus ( Luke 2:22-24 ), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13 ). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2 , “When a person sins by straying unintentionally from any of the commandments of the Lord ”).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2012%3A7/2"}
{"id":983,"verse_id":"LEV.13.11","translation_id":"net-engnet","book_id":"LEV","chapter":13,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"13.11","text":"Instead of just the normal quarantine isolation, this condition calls for the more drastic and enduring response stated in Lev 13:45-46 . Raw flesh, of course, sometimes oozes blood to one degree or another, and blood flows are by nature impure (see, e.g., Lev 12 and 15 ; cf. J. E. Hartley, Leviticus [WBC], 191).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Leviticus%2013%3A11/5"}
{"id":984,"verse_id":"LEV.13.48","translation_id":"net-engnet","book_id":"LEV","chapter":13,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.48","text":"The warp (vertical) and woof (horizontal) thread may be two different sets of thread not yet woven together, or they may refer to two different kinds of thread already woven, in which case one might have the disease in it while the other does not. See the explanation in J. Milgrom, Leviticus (AB), 1:809-10.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2013%3A48/1"}
{"id":985,"verse_id":"LEV.13.59","translation_id":"net-engnet","book_id":"LEV","chapter":13,"verse":59,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.59","text":"The Hebrew term translated “law” ( תוֹרָה , torah ) introduces here a summary or colophon for all of . Similar summaries are found in Lev 7:37-38; 11:46-47; 14:54-57; and 15:32-33 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2013%3A59/1"}
{"id":986,"verse_id":"LEV.14.4","translation_id":"net-engnet","book_id":"LEV","chapter":14,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.4","text":"Twigs of hyssop (probably one or several species of marjoram thymus ), a spice and herb plant that grows out of walls in Palestine (see 1 Kgs 4:33 [ 5:13 HT], HALOT 27 s.v. אֵזוֹב , and J. E. Hartley, Leviticus [WBC], 195), were particularly leafy and therefore especially useful for sprinkling the purifying liquid (cf. vv. 5-7 ). Many of the details of the ritual procedure are obscure. It has been proposed, for example, that the “cedar wood” was a stick to which the hyssop was bound with the crimson material to make a sort of sprinkling instrument (Hartley, 195). In light of the burning of these three materials as part of the preparation of the ashes of the red heifer in Num 19:5-6 , however, this seems unlikely.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2014%3A4/2"}
{"id":987,"verse_id":"LEV.14.7","translation_id":"net-engnet","book_id":"LEV","chapter":14,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.7","text":"The reddish color of cedar wood and the crimson colored fabric called for in v. 4 (see the note there, esp. the association with the color of blood) as well as the priestly commands to bring “two live” birds (v. 4 a), to slaughter one of them “over fresh water” (literally “ living water,” v. 5 b), and the subsequent ritual with the (second) “live” bird (vv. 6-7 ) combine to communicate the concept of “life” and “being alive” in this passage. This contrasts with the fear of death associated with the serious skin diseases in view here (see, e.g., Aaron’s description of Miriam’s skin disease in Num 12:12 , “Do not let her be like the dead one when it goes out from its mother’s womb and its flesh half eaten away”). Since the slaughtered bird here is not sacrificed at the altar and is not designated as an expiatory “sin offering,” this ritual procedure probably symbolizes the renewed life of the diseased person and displays it publicly for all to see. It is preparatory to the expiatory rituals that will follow (vv. 10-20 , esp. vv. 18-20 ), but is not itself expiatory. Thus, although there are important similarities between the bird ritual here, the scapegoat on the Day of Atonement ( Lev 16:20-22 ), and the red heifer for cleansing from corpse contamination (), this bird ritual is different in that the latter two constitute “sin offerings” ( Lev 16:5, 8-10 ; Num 19:9, 17 ). Neither of the birds in Lev 14:4-7 is designated or treated as a “sin offering.” Nevertheless, the very nature of the live bird ritual itself and its obvious similarity to the scapegoat ritual suggests that the patient’s disease has been removed far away so that he or she is free from its effects both personally and communally.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2014%3A7/3"}
{"id":988,"verse_id":"LEV.14.13","translation_id":"net-engnet","book_id":"LEV","chapter":14,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.13","text":"See the note on Lev 4:3 regarding the term “sin offering.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2014%3A13/3"}
{"id":989,"verse_id":"LEV.14.13","translation_id":"net-engnet","book_id":"LEV","chapter":14,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.13","text":"See the note on Lev 1:3 regarding the “burnt offering.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Leviticus%2014%3A13/4"}
{"id":990,"verse_id":"LEV.14.36","translation_id":"net-engnet","book_id":"LEV","chapter":14,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.36","text":"Once the priest pronounced the house “unclean” everything in it was also officially unclean. Therefore, if they emptied the house of its furniture, etc. before the official pronouncement by the priest those possessions would thereby remain officially “clean” and avoid destruction or purification procedures.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Leviticus%2014%3A36/4"}
{"id":991,"verse_id":"LEV.14.55","translation_id":"net-engnet","book_id":"LEV","chapter":14,"verse":55,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.55","text":"Cf. Lev 13:47-59 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2014%3A55/1"}
{"id":992,"verse_id":"LEV.14.55","translation_id":"net-engnet","book_id":"LEV","chapter":14,"verse":55,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.55","text":"Cf. Lev 14:33-53 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2014%3A55/2"}
{"id":993,"verse_id":"LEV.14.56","translation_id":"net-engnet","book_id":"LEV","chapter":14,"verse":56,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.56","text":"Cf. Lev 13:9-28, 43 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2014%3A56/1"}
{"id":994,"verse_id":"LEV.14.56","translation_id":"net-engnet","book_id":"LEV","chapter":14,"verse":56,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.56","text":"Cf. Lev 13:2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2014%3A56/2"}
{"id":995,"verse_id":"LEV.14.56","translation_id":"net-engnet","book_id":"LEV","chapter":14,"verse":56,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.56","text":"Cf. Lev 13:4, 18-28, 38-39 . For explanations of all these terms for disease in Lev 14:56 see 13:2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2014%3A56/3"}
{"id":996,"verse_id":"LEV.15.3","translation_id":"net-engnet","book_id":"LEV","chapter":15,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.3","text":"frag. G) is indeed fragmentary, but it does have ימי ז בו כל “…in him, all the days of the fl[ow],” supporting Smr and LXX tradition. The LXX adds after MT “blocks his discharge” the following: “all the days of the flow of his body, by which his body is affected by the flow,” followed by “it is his uncleanness” (i.e., the last two words of the MT). The contrast between the dripping or flowing from the male sexual member as opposed to there being a blockage is important. One might not understand that even though a blockage actually causes a lack of discharge, it is still unclean.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2015%3A3/2"}
{"id":997,"verse_id":"LEV.15.15","translation_id":"net-engnet","book_id":"LEV","chapter":15,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.15","text":"See the note on Lev 4:3 regarding the term “sin offering.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2015%3A15/1"}
{"id":998,"verse_id":"LEV.16.3","translation_id":"net-engnet","book_id":"LEV","chapter":16,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.3","text":"See the note on Lev 4:3 regarding the term “sin offering.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2016%3A3/2"}
{"id":999,"verse_id":"LEV.16.3","translation_id":"net-engnet","book_id":"LEV","chapter":16,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.3","text":"For the “burnt offering” see the note on Lev 1:3 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2016%3A3/3"}
{"id":1000,"verse_id":"LEV.16.4","translation_id":"net-engnet","book_id":"LEV","chapter":16,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.4","text":"The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27 ). It covered the upper body only. For detailed remarks on the terminology for the priestly clothing in this verse (except the “linen leggings”) see the notes on Lev 8:7-9 and the literature cited there.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2016%3A4/1"}
{"id":1001,"verse_id":"LEV.16.4","translation_id":"net-engnet","book_id":"LEV","chapter":16,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.4","text":"The sash fastened the tunic around the waist ( Exod 28:4, 39; 29:9; 39:29 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2016%3A4/3"}
{"id":1002,"verse_id":"LEV.16.14","translation_id":"net-engnet","book_id":"LEV","chapter":16,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.14","text":"Presumably in this case the blood was sprinkled seven times on the ground in front of the ark on which the atonement plate was mounted.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2016%3A14/2"}
{"id":1003,"verse_id":"LEV.17.4","translation_id":"net-engnet","book_id":"LEV","chapter":17,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.4","text":"The exact meaning of this penalty clause is not certain. It could mean (1) that he will be executed, whether by God or by man, (2) that he will be excommunicated from sanctuary worship and/or community benefits, or (3) that his line will be terminated by God (i.e., extirpation). See also the note on Lev 7:20 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2017%3A4/3"}
{"id":1004,"verse_id":"LEV.18.6","translation_id":"net-engnet","book_id":"LEV","chapter":18,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.6","text":"The general statement prohibiting sexual intercourse between close relatives serves as an opening summary statement for the following section, which gives details concerning which degrees of relationship are specifically forbidden.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2018%3A6/3"}
{"id":1005,"verse_id":"LEV.18.10","translation_id":"net-engnet","book_id":"LEV","chapter":18,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.10","text":"That is, to have sexual intercourse with one’s granddaughter would be like openly exposing one’s own shameful nakedness (see the note on v. 7 above).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2018%3A10/1"}
{"id":1006,"verse_id":"LEV.18.16","translation_id":"net-engnet","book_id":"LEV","chapter":18,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.16","text":"Regarding the last clause, see the notes on vv. 7 and 10 above.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2018%3A16/1"}
{"id":1007,"verse_id":"LEV.18.29","translation_id":"net-engnet","book_id":"LEV","chapter":18,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.29","text":"Regarding the “cut off” penalty see the note on Lev 7:20 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2018%3A29/1"}
{"id":1008,"verse_id":"LEV.19.4","translation_id":"net-engnet","book_id":"LEV","chapter":19,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.4","text":"Regarding the difficult etymology and meaning of the term for “idols” ( אֱלִילִים , ’ elilim ), see B. A. Levine, Leviticus (JPSTC), 126; J. E. Hartley, Leviticus (WBC), 304; N. H. Snaith, Leviticus and Numbers (NBC), 89; and Judith M. Hadley, NIDOTTE 1:411. It appears to be a diminutive play on words with אֵל (’ el , “god; God”) and, perhaps at the same time, recalls a common Semitic word for “worthless; weak; powerless; nothingness.” Snaith suggests a rendering of “worthless godlings.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2019%3A4/1"}
{"id":1009,"verse_id":"LEV.19.8","translation_id":"net-engnet","book_id":"LEV","chapter":19,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.8","text":"Regarding “profaned,” see the note on Lev 10:10 above.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2019%3A8/2"}
{"id":1010,"verse_id":"LEV.19.8","translation_id":"net-engnet","book_id":"LEV","chapter":19,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.8","text":"On the “cut off” penalty see the note on Lev 7:20 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Leviticus%2019%3A8/4"}
{"id":1011,"verse_id":"LEV.19.18","translation_id":"net-engnet","book_id":"LEV","chapter":19,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.18","text":"Some scholars make a distinction between the verb אָהַב (’ ahav , “to love”) with the direct object and the more unusual construction with the preposition לְ ( lamed ) as it is here and in Lev 19:34 and 2 Chr 19:2 only. If there is a distinction, the construction here probably calls for direct and helpful action toward one’s neighbor (see the discussion in J. E. Hartley, Leviticus [WBC], 305, and esp. 317-18). Such love stands in contrast to taking vengeance or bearing a grudge against someone and, in NT terms, amounts to fulfilling the so-called “golden rule” ( Matt 7:12 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2019%3A18/2"}
{"id":1012,"verse_id":"LEV.19.19","translation_id":"net-engnet","book_id":"LEV","chapter":19,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.19","text":"Cf. Deut 22:11 where the Hebrew term translated “two different kinds” ( כִּלְאַיִם , kil ’ ayim ) refers to a mixture of linen and wool woven together in a garment.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2019%3A19/3"}
{"id":1013,"verse_id":"LEV.19.20","translation_id":"net-engnet","book_id":"LEV","chapter":19,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.20","text":"That is, the woman had previously been assigned for marriage to another man but the marriage deal had not yet been consummated. In the meantime, the woman has lost her virginity and has, therefore, lost part of her value to the master in the sale to the man for whom she had been designated. Compensation was, therefore, required (see the explanation in B. A. Levine, Leviticus [JPSTC], 130-31).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2019%3A20/2"}
{"id":1014,"verse_id":"LEV.19.21","translation_id":"net-engnet","book_id":"LEV","chapter":19,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.21","text":"On the guilt offering see the note on Lev 5:15 above.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2019%3A21/1"}
{"id":1015,"verse_id":"LEV.19.31","translation_id":"net-engnet","book_id":"LEV","chapter":19,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.31","text":"The prohibition here concerns those who would seek special knowledge through the spirits of the dead, whether the dead in general or dead relatives in particular (i.e., familiar spirits; see J. E. Hartley, Leviticus [WBC], 321, and B. A. Levine, Leviticus [JPSTC], 134). Cf. Lev 20:6 below.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2019%3A31/1"}
{"id":1016,"verse_id":"LEV.19.36","translation_id":"net-engnet","book_id":"LEV","chapter":19,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.36","text":"An ephah is a dry measure which measures about four gallons, or perhaps one third of a bushel, while a hin is a liquid measure of about 3.6 liters (= approximately 1 quart).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2019%3A36/2"}
{"id":1017,"verse_id":"LEV.20.3","translation_id":"net-engnet","book_id":"LEV","chapter":20,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.3","text":"On the “cut off” penalty see the notes on Lev 7:20 and 17:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2020%3A3/2"}
{"id":1018,"verse_id":"LEV.20.6","translation_id":"net-engnet","book_id":"LEV","chapter":20,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.6","text":"For structure and coherence in Lev 20:6-27 see the note on v. 27 below.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2020%3A6/1"}
{"id":1019,"verse_id":"LEV.20.9","translation_id":"net-engnet","book_id":"LEV","chapter":20,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.9","text":"Compare the regulations in Lev 18:6-23 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2020%3A9/1"}
{"id":1020,"verse_id":"LEV.20.11","translation_id":"net-engnet","book_id":"LEV","chapter":20,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.11","text":"See the note on Lev 18:7 above.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2020%3A11/1"}
{"id":1021,"verse_id":"LEV.20.21","translation_id":"net-engnet","book_id":"LEV","chapter":20,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.21","text":"See the note on Lev 18:7 above.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2020%3A21/2"}
{"id":1022,"verse_id":"LEV.21.6","translation_id":"net-engnet","book_id":"LEV","chapter":21,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.6","text":"Regarding “profane,” see the note on Lev 10:10 above.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2021%3A6/1"}
{"id":1023,"verse_id":"LEV.21.6","translation_id":"net-engnet","book_id":"LEV","chapter":21,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.6","text":"Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2021%3A6/2"}
{"id":1024,"verse_id":"LEV.21.7","translation_id":"net-engnet","book_id":"LEV","chapter":21,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.7","text":"For a helpful discussion of divorce in general and as it relates to this passage see B. A. Levine, Leviticus (JPSTC), 143-44.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2021%3A7/2"}
{"id":1025,"verse_id":"LEV.21.12","translation_id":"net-engnet","book_id":"LEV","chapter":21,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.12","text":"Regarding “profane,” see the note on Lev 10:10 above.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2021%3A12/1"}
{"id":1026,"verse_id":"LEV.21.23","translation_id":"net-engnet","book_id":"LEV","chapter":21,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.23","text":"See the note on Lev 16:2 for the rendering “veil-canopy.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2021%3A23/1"}
{"id":1027,"verse_id":"LEV.22.3","translation_id":"net-engnet","book_id":"LEV","chapter":22,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.3","text":"Regarding the “cut off” penalty, see the note on Lev 7:20 . Cf. the interpretive translation of TEV “he can never again serve at the altar.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Leviticus%2022%3A3/4"}
{"id":1028,"verse_id":"LEV.22.4","translation_id":"net-engnet","book_id":"LEV","chapter":22,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.4","text":"The diseases and discharges mentioned here are those described in Lev 13-15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2022%3A4/2"}
{"id":1029,"verse_id":"LEV.22.6","translation_id":"net-engnet","book_id":"LEV","chapter":22,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.6","text":"The phrase “any of these” refers back to the unclean things touched in vv. 4 b-5.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2022%3A6/1"}
{"id":1030,"verse_id":"LEV.22.14","translation_id":"net-engnet","book_id":"LEV","chapter":22,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.14","text":"When a person trespassed in regard to something sacred to the Lord , reparation was to be made for the trespass, involving restitution of that which was violated plus one fifth of its value as a fine. It is possible that the restoration of the offering and the additional one fifth of its value were made as a monetary payment (see, e.g., B. A. Levine, Leviticus [JPSTC], 150). See the regulations for the “guilt offering” in Lev 5:16; 6:5 [5:24 HT] and the notes there.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2022%3A14/2"}
{"id":1031,"verse_id":"LEV.22.16","translation_id":"net-engnet","book_id":"LEV","chapter":22,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.16","text":"That is, when the lay people eat portions of offerings that should have been eaten only by priests and those who belonged to priestly households.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2022%3A16/2"}
{"id":1032,"verse_id":"LEV.22.22","translation_id":"net-engnet","book_id":"LEV","chapter":22,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.22","text":"See the note on Lev 21:20 above.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2022%3A22/2"}
{"id":1033,"verse_id":"LEV.22.22","translation_id":"net-engnet","book_id":"LEV","chapter":22,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.22","text":"This term for offering “gift” is explained in the note on Lev 1:9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2022%3A22/3"}
{"id":1034,"verse_id":"LEV.22.23","translation_id":"net-engnet","book_id":"LEV","chapter":22,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.23","text":"The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2022%3A23/3"}
{"id":1035,"verse_id":"LEV.22.24","translation_id":"net-engnet","book_id":"LEV","chapter":22,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.24","text":"Compare Lev 21:20 b.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2022%3A24/1"}
{"id":1036,"verse_id":"LEV.23.11","translation_id":"net-engnet","book_id":"LEV","chapter":23,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.11","text":"See Lev 7:30 for a note on the “waving” of a “wave offering.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2023%3A11/2"}
{"id":1037,"verse_id":"LEV.23.13","translation_id":"net-engnet","book_id":"LEV","chapter":23,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.13","text":"See the note on Lev 5:11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2023%3A13/1"}
{"id":1038,"verse_id":"LEV.23.13","translation_id":"net-engnet","book_id":"LEV","chapter":23,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.13","text":"See the note on Lev 2:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2023%3A13/2"}
{"id":1039,"verse_id":"LEV.23.13","translation_id":"net-engnet","book_id":"LEV","chapter":23,"verse":13,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.13","text":"See the note on Lev 1:9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2023%3A13/3"}
{"id":1040,"verse_id":"LEV.23.18","translation_id":"net-engnet","book_id":"LEV","chapter":23,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"23.18","text":"See the note on Lev 1:9 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Leviticus%2023%3A18/6"}
{"id":1041,"verse_id":"LEV.23.22","translation_id":"net-engnet","book_id":"LEV","chapter":23,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.22","text":"Compare Lev 19:9-10 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2023%3A22/3"}
{"id":1042,"verse_id":"LEV.23.27","translation_id":"net-engnet","book_id":"LEV","chapter":23,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.27","text":"See the description of this day and its regulations in and the notes there.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2023%3A27/2"}
{"id":1043,"verse_id":"LEV.23.44","translation_id":"net-engnet","book_id":"LEV","chapter":23,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.44","text":"E. S. Gerstenberger ( Leviticus [OTL], 352) takes v. 44 to be an introduction to another set of festival regulations, perhaps something like those found in Exod 23:14-17 . For others this verse reemphasizes the Mosaic authority of the preceding festival regulations (e.g., J. E. Hartley, Leviticus [WBC], 390).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2023%3A44/1"}
{"id":1044,"verse_id":"LEV.24.5","translation_id":"net-engnet","book_id":"LEV","chapter":24,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.5","text":"See the note on Lev 2:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2024%3A5/1"}
{"id":1045,"verse_id":"LEV.24.7","translation_id":"net-engnet","book_id":"LEV","chapter":24,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.7","text":"The “memorial portion” ( אַזְכָרָה , ’ azkharah ) was normally the part of the grain offering that was burnt on the altar (see Lev 2:2 and the notes there), as opposed to the remainder, which was normally consumed by the priests ( Lev 2:3 ; see the full regulations in Lev 6:14-23 [ 6:7-16 HT]).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Leviticus%2024%3A7/3"}
{"id":1046,"verse_id":"LEV.24.7","translation_id":"net-engnet","book_id":"LEV","chapter":24,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.7","text":"See the note on Lev 1:9 regarding the term “gift.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Leviticus%2024%3A7/4"}
{"id":1047,"verse_id":"LEV.24.15","translation_id":"net-engnet","book_id":"LEV","chapter":24,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.15","text":"See the note on v. 11 above and esp. Exod 22:28 [27 HT].","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2024%3A15/2"}
{"id":1048,"verse_id":"LEV.24.16","translation_id":"net-engnet","book_id":"LEV","chapter":24,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.16","text":"See the note on v. 11 above.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2024%3A16/1"}
{"id":1049,"verse_id":"LEV.24.21","translation_id":"net-engnet","book_id":"LEV","chapter":24,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.21","text":"See the note on v. 18 above.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2024%3A21/1"}
{"id":1050,"verse_id":"LEV.25.9","translation_id":"net-engnet","book_id":"LEV","chapter":25,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.9","text":"On the “loud horn blasts” see the note on Lev 23:24 , but unlike the language there, the Hebrew term for “horn” ( שׁוֹפָר , shofar ) actually appears here in this verse (twice).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2025%3A9/1"}
{"id":1051,"verse_id":"LEV.25.34","translation_id":"net-engnet","book_id":"LEV","chapter":25,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.34","text":"This refers to the region of fields just outside and surrounding the city where cattle were kept and garden crops were grown (B. A. Levine, Leviticus [JPSTC], 177).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Leviticus%2025%3A34/2"}
{"id":1052,"verse_id":"LEV.26.1","translation_id":"net-engnet","book_id":"LEV","chapter":26,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.1","text":"For the literature regarding the difficult etymology and meaning of the term for “idols” ( אֱלִילִם , ’ elilim ), see the literature cited in the note on Lev 19:4 . It appears to be a diminutive play on words with אֵל (’ el , “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2026%3A1/1"}
{"id":1053,"verse_id":"LEV.26.30","translation_id":"net-engnet","book_id":"LEV","chapter":26,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.30","text":"Regarding these cultic installations, see the remarks in B. A. Levine, Leviticus (JPSTC), 188, and R. E. Averbeck, NIDOTTE 2:903. The term rendered “incense altars” might better be rendered “sanctuaries [of foreign deities]” or “stelae.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2026%3A30/1"}
{"id":1054,"verse_id":"LEV.27.32","translation_id":"net-engnet","book_id":"LEV","chapter":27,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.32","text":"The tithed animal was the tenth one that passed under the shepherd’s rod or staff as they were being counted (see J. E. Hartley, Leviticus [WBC], 485, and B. A. Levine, Leviticus [JPSTC], 200).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Leviticus%2027%3A32/1"}
{"id":1055,"verse_id":"NUM.1.1","translation_id":"net-engnet","book_id":"NUM","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"The book of Numbers is the fourth book of the Pentateuch, traditionally called the Law of Moses. It provides a record of the experience of the Israelites during the wilderness wanderings, and records the laws for the camp as they traveled from place to place. The book focuses on the difficulties of the Israelites due to their lack of faith, rebellion, and apostasy. It also records God’s protection of his people from opposition from without. The book makes a fitting contribution to the collection of holy writings as it shows the spiritual and physical progression of the company of the redeemed toward the promised land. The book has to be studied in conjunction with the other books of the Pentateuch. It builds on the promises made to Abraham in Genesis and the redemption from bondage in Exodus; it completes the cultic instructions for Israel that were laid down in Leviticus, and it concerns the worship in and the movement of the tabernacle that was built in Exodus. But the information here, both legal and historical, was not the major concern in those books. The book gets its title in English (following the Greek tradition) from the two censuses taken of the people, one at the beginning of the wanderings and the other at the end (although the Hebrew title is taken from the beginning of the book, בַּמִּדְבַּר [ bammidbar ], “in the wilderness”). In these lists particular emphasis is given to the leaders of the clans, a theme that will continue in the book as the focus is on how the leaders function in all the trials and temptations of the journey. The material in this book is essentially a theological interpretation of historical events, and as such it stands as an integral part of the revelation of God. In the study of the book of Numbers, when these issues of the nature of the text are significant to the interpretation and acceptance of the text, the notes will comment on them briefly. The indication at the outset of the book is that Moses had a good number of people who were able to help him compile the statistics and the facts of the wandering community. In Num 11:16-18 there is a group of leaders known as שֹׁטְּרִים ( shottÿrim ). This term was used in Exod 5:16-19 to describe the officers or foremen of the Israelites. They were appointed supervisors of the clans by Moses, and by the time of Joshua ( Josh 1:10 ) they were a literary guild. The Hebrew word, cognate with Akkadian sataru, means “to write.” These people were to Israel what the scribes and chroniclers were to the pagan nations. They assisted Moses and the priests in their keeping of records. So no matter what they were called from time to time, there was a group of literate people who could keep the records and preserve the information from the very beginning. Their work matches the activities of scribes in the ancient world who used all the literary devices to preserve the material. There is no reason to doubt that the events recorded were attested to and preserved by such eyewitnesses. But their work would have been essentially to serve the leader, Moses. The book essentially follows the order of the events chronologically, more or less. Where it departs from that order it does so for literary or theological reasons. At the center of the theological concern is the tabernacle, its significance to the faith, and therefore the care in using it and in moving it. Its importance explains the presence and the arrangement of the ritual laws. With the records and statistics provided for him, Moses could then introduce into the record the great events in the wilderness experience of Israel, which were to become warnings and encouragements for all time. Most of this material comes from the two years at the beginning of the experience and the two years at the end. But this itself may be a literary device ( merism ) to show the nature of the wanderings throughout. The Hebrew text of the book of Numbers has been preserved fairly well. It has not been preserved as well as Leviticus, which was most important to the ministry of the priests and Levites. But in comparison with some of the prophetic writings, Numbers represents a well-preserved text. The problems will be discussed in the relevant passages. So Numbers is essentially a part of the unfolding revelation of the Torah, the Law. It shows God’s faithfulness to his covenant plan and to his covenant people, but it also shows the problems incurred by the people’s lack of faith and obedience. The book focuses frequently on the nature of the holy Lord God, for at the center of all this material is the person and the works of the Lord . This provided the standard for the faith and practice of the people. For more information on chapter one, see W. F. Albright, “The Administrative Divisions of Israel and Judah,” JPOS 5 (1925): 17-54; A. Cody, A History of Old Testament Priesthood ; A. Lucas, “The Number of the Israelites at the Time of the Exodus,” PEQ 76 (1944): 351-64; G. E. Mendenhall, “The Census Lists of Numbers 1 and 26 ,” JBL 77 (1958): 52-66; E. Nielsen, “The Levites in the Old Testament,” ASTI 3 (1964): 16-27; L. A. Snijders, “The Meaning of זר in the Old Testament: An Exegetical Study,” OTS 10 (1954): 1-154; and J. W. Wenham, “Large Numbers in the Old Testament,” TynBul 18 (1967): 19-53.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%201%3A1/1"}
{"id":1056,"verse_id":"NUM.1.1","translation_id":"net-engnet","book_id":"NUM","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.1","text":"The holy name is “Yahweh.” This is the ancient name for the God of the covenant community. The name was explained or interpreted by Moses for the Israelites by the etymological connection to the verb “to be.” God said that its significance was “ I am that I am ” ( אֶהְיֶה אֲשֶׁר אֶהְיֶה , ’ ehyeh ’ aser ’ ehyeh ) using the first person of the verb; the name, the third person of the verb, would therefore mean “He is.” The name indicates that God is the sovereign Lord of creation, the eternal God, the covenant Lord; he is sovereignly independent of all creation, but he is intimately involved with all his people. Most English translations do not use it, but follow the Jewish custom of using substitute words for the holy name, such as “the Lord ,” “the Eternal One,” etc.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%201%3A1/2"}
{"id":1057,"verse_id":"NUM.1.1","translation_id":"net-engnet","book_id":"NUM","chapter":1,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.1","text":"This was one of several names by which the tabernacle was known. This was the tent with its furnishings that the Israelites built according to the book of Exodus. While that tabernacle was being built, the Lord met with Moses in a tent of meeting nearby ( Exod 33:7 ), but when the project was finished, the title was transferred to the tabernacle. It may be that the expression “tent of meeting” refers to the inner tabernacle where God revealed himself to Moses and Aaron, and the word “tabernacle” refers to the whole shrine, the curtained structure with all its contents. This would mean that God addressed Moses from between the cherubim in the holy of holies (see R. A. Cole, Exodus [TOTC], 191). The point is clear, though – the shrine was functioning as the sign of God’s actual presence and leadership among his people.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%201%3A1/4"}
{"id":1058,"verse_id":"NUM.1.1","translation_id":"net-engnet","book_id":"NUM","chapter":1,"verse":1,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.1","text":"The English word “wilderness” is workable for the Hebrew term, because it describes land that is wild. The term “desert” works if one thinks of land deserted by people. But to many modern readers “desert” suggests the idea of an arid land without growth. The word must not be pressed to mean only sand dunes; it describes land that has rocks, canyons, oases, shrubs and trees occasionally, some animal life, and of course sand.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Numbers%201%3A1/5"}
{"id":1059,"verse_id":"NUM.1.1","translation_id":"net-engnet","book_id":"NUM","chapter":1,"verse":1,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.1","text":"The exact location of Mount Sinai has been debated for some time. The traditional view from very early times is that it is located in the south, Jebel Musa, south of the monastery of St. Catherine. The other plausible suggestion is Ras es-Safsafeh, which is on the other end of the valley near the monastery. The mountain is also called Horeb in the Bible. The wilderness of Sinai would refer to the large plain that is at the base of the mountain. See further G. E. Wright, IDB 4:376-78; and G. I. Davies, The Way of the Wilderness .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Numbers%201%3A1/6"}
{"id":1060,"verse_id":"NUM.1.1","translation_id":"net-engnet","book_id":"NUM","chapter":1,"verse":1,"note_index":6,"note_type":"study_note","label":"NET study note","caller":"9","reference":"1.1","text":"This means that the Israelites had spent nine months at Sinai, because they had arrived there in the third month following the exodus. This account does not follow a strict chronology (see Num 9:1 ). The difference of one month in the narrative is not a critical difference, but a literary general reference. Here begins a new section of major importance to the future of the nation – the numbering for war and for settlement.","source_note_position":9,"source_url":"https://netbible.org/resource/netNote/Numbers%201%3A1/9"}
{"id":1061,"verse_id":"NUM.1.4","translation_id":"net-engnet","book_id":"NUM","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.4","text":"See J. R. Bartlett, “The Use of the Word ראשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%201%3A4/4"}
{"id":1062,"verse_id":"NUM.1.6","translation_id":"net-engnet","book_id":"NUM","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.6","text":"This name and the name Ammishaddai below have the theophoric element ( שַׁדַּי , shadday , “the Almighty”). It would mean “the Almighty is my rock”; the later name means “the Almighty is my kinsman.” Other theophoric elements in the passage are “father,” “brother,” and “God.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%201%3A6/1"}
{"id":1063,"verse_id":"NUM.1.7","translation_id":"net-engnet","book_id":"NUM","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.7","text":"Nahshon was an ancestor of Boaz and David, and therefore of Christ ( Luke 3:32-33 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%201%3A7/1"}
{"id":1064,"verse_id":"NUM.1.21","translation_id":"net-engnet","book_id":"NUM","chapter":1,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.21","text":"There has been much discussion about the numbers in the Israelite wilderness experience. The immediate difficulty for even the casual reader is the enormous number of the population. If indeed there were 603,550 men twenty years of age and older who could fight, the total population of the exodus community counting women and children would have been well over a million, or even two million as calculated by some. This is not a figure that the Bible ever gives, but given the sizes of families the estimate would not be far off. This is a staggering number to have cross the Sea, drink from the oases, or assemble in the plain by Sinai. It is not a question of whether or not God could provide for such a number; it is rather a problem of logistics for a population of that size in that period of time. The problem is not with the text itself, but with the interpretation of the word אֶלֶף (’ elef ), traditionally translated “thousand.” The word certainly can be taken as “thousand,” and most often is. But in view of the problem of the large number here, some scholars have chosen one of the other meanings attested in literature for this word, perhaps “troop,” or “family,” or “tent group,” even though a word for “family” has already been used (see A. H. McNeile, Numbers, 7; J. Garstang, Joshua-Judges, 120; J. Bright, History of Israel, 144). Another suggestion is to take the word as a “chief” or “captain” based on Ugaritic usage (see R. E. D. Clarke, “The Large Numbers of the Old Testament,” JTVI 87 [1955]: 82-92; and J. W. Wenham, “Large Numbers in the Old Testament,” TynBul 18 [1967]: 19-53). This interpretation would reduce the size of the Israelite army to about 18,000 men from a population of about 72,000 people. That is a radical change from the traditional reading and may be too arbitrary an estimate. A more unlikely calculation following the idea of a new meaning would attempt to divide the numbers and use the first part to refer to the units and the second the measurement (e.g., 65 thousand and four hundred would become 65 units of four hundred). Another approach has been to study the numbers rhetorically, analyzing the numerical values of letters and words. But this method, known as gematria, came in much later than the biblical period (see for it G. Fohrer, Introduction to the Old Testament , 184; and A. Noordtzij, Numbers [BSC], 24). On this system the numbers for “the sons of Israel” would be 603. But the number of the people in the MT is 603,550. Another rhetorical approach is that which says the text used exaggerations in the numbers on an epic scale to make the point of God’s blessing. R. B. Allen’s view that the numbers have been magnified by a factor of ten (“Numbers,” The Expositor’s Bible Commentary , 2:688-91), which would mean the army was only 60,000 men, seems every bit as arbitrary as Wenham’s view to get down to 18,000. Moreover, such views cannot be harmonized with the instructions in the chapter for them to count every individual skull – that seems very clear. This is not the same kind of general expression one finds in “Saul has killed his thousands, David his ten thousands” ( 1 Sam 18:7 ). There one expects the bragging and the exaggerations. But in a text of numbering each male, to argue that the numbers have been inflated ten-fold to form the rhetoric of praise for the way God has blessed the nation demands a much more convincing argument than has typically been given. On the surface it seems satisfactory, but it raises a lot of questions. Everything in Exodus and Numbers attests to the fact that the Israelites were in a population explosion, that their numbers were greater than their Egyptian overlords. Pharaoh had attempted to counter their growth by killing males from the ranks. That only two midwives are named must be taken to mean that they were heads of the guilds, for two could not service a population – even of the smaller estimate given above. But even though the size had to have been great and seen as a threat, we are at a loss to know exactly how to determine it. There is clearly a problem with the word “thousand” here and in many places in the OT, as the literature will show, but the problem cannot really be solved without additional information. The suggestions proposed so far seem to be rather arbitrary attempts to reduce the number to a less-embarrassing total, one that would seem more workable in the light of contemporary populations and armies, as well as space and time for the people’s movement in the wilderness. An army of 10,000 or 20,000 men in those days would have been a large army; an army of 600,000 (albeit a people’s army, which may mean that only a portion of the males would actually fight at any time – as was true at Ai) is large even by today’s standards. But the count appears to have been literal, and the totals calculated accordingly, totals which match other passages in the text. If some formula is used to reduce the thousands in this army, then there is the problem of knowing what to do when a battle has only five thousand, or three thousand men. One can only conclude that on the basis of what we know the word should be left with the translation “thousand,” no matter what difficulties this might suggest to the reader. One should be cautious, though, in speaking of a population of two million, knowing that there are serious problems with the calculation of that number, if not with the word “thousand” itself. It is very doubtful that the population of the wilderness community was in the neighborhood of two million. Nevertheless, until a more convincing explanation of the word “thousand” or the calculation of the numbers is provided, one should retain the reading of the MT but note the difficulty with the large numbers.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%201%3A21/2"}
{"id":1065,"verse_id":"NUM.1.49","translation_id":"net-engnet","book_id":"NUM","chapter":1,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.49","text":"From the giving of the Law on the priesthood comes the prerogative of the tribe of Levi. There were, however, members of other tribes who served as priests from time to time (see Judg 17:5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%201%3A49/1"}
{"id":1066,"verse_id":"NUM.2.1","translation_id":"net-engnet","book_id":"NUM","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.1","text":"For this chapter, see C. E. Douglas, “The Twelve Houses of Israel,” JTS 37 (1936): 49-56; C. C. Roach, “The Camp in the Wilderness: A Sermon on Numbers 2:2 ,” Int 13 (1959): 49-54; and G. St. Clair, “Israel in Camp: A Study,” JTS 8 (1907): 185-217.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%202%3A1/1"}
{"id":1067,"verse_id":"NUM.2.2","translation_id":"net-engnet","book_id":"NUM","chapter":2,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"2.2","text":"The Israelites were camping as a military camp, each tribe with the standards and emblems of the family. The standard was the symbol fastened to the end of a pole and carried to battle. It served to rally the tribe to the battle. The Bible nowhere describes these, although the serpent emblem of Numbers 21:8-9 may give a clue. But they probably did not have shapes of animals in view of the prohibition in the Decalogue. The standards may have been smaller for the families than the ones for the tribes. See further K. A. Kitchen, “Some Egyptian Background to the Old Testament,” TynBul 5 (1960): 11; and T. W. Mann, Divine Presence and Guidance in Israelite Tradition , 169-73.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Numbers%202%3A2/5"}
{"id":1068,"verse_id":"NUM.3.1","translation_id":"net-engnet","book_id":"NUM","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.1","text":"For significant literature for this chapter, see M. Aberbach and L. Smolar, “Aaron, Jeroboam, and their Golden Calves,” JBL 86 (1967): 129-40; G. Brin, “The First-born in Israel in the Biblical Period” (Ph.D. diss., University of Tel Aviv, 1971); S. H. Hooke, “Theory and Practice of Substitution,” VT 2 (1952): 2-17; and J. Morgenstern, “A Chapter in the History of the High Priesthood,” AJSL 55 (1938): 1-24.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%203%3A1/1"}
{"id":1069,"verse_id":"NUM.3.4","translation_id":"net-engnet","book_id":"NUM","chapter":3,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"3.4","text":"The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the Lord before the people – they were to be examples that the sanctuary and its contents were distinct.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Numbers%203%3A4/6"}
{"id":1070,"verse_id":"NUM.3.6","translation_id":"net-engnet","book_id":"NUM","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.6","text":"The use of the verb קָרַב ( qarav ) forms an interesting wordplay in the passage. The act of making an offering is described by this verb, as was the reference to the priests’ offering of strange fire. Now the ceremonial presentation of the priests is expressed by the same word – they are being offered to God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%203%3A6/1"}
{"id":1071,"verse_id":"NUM.3.13","translation_id":"net-engnet","book_id":"NUM","chapter":3,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.13","text":"In the Exodus event of the Passover night the principle of substitution was presented. The firstborn child was redeemed by the blood of the Lamb and so belonged to God, but then God chose the Levites to serve in the place of the firstborn. The ritual of consecrating the firstborn son to the Lord was nevertheless carried out, even with Jesus, the firstborn son of Mary ( Luke 2:22-23 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%203%3A13/2"}
{"id":1072,"verse_id":"NUM.3.27","translation_id":"net-engnet","book_id":"NUM","chapter":3,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.27","text":"Both Moses and Aaron came from this line ( 6:16-20 ). During the Hebrew monarchy this branch of the line of Levi was exemplary in music ( 1 Chr 6:33-48 ). They were also helpful to Hezekiah in his reforms ( 1 Chr 29:12-14 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%203%3A27/1"}
{"id":1073,"verse_id":"NUM.3.47","translation_id":"net-engnet","book_id":"NUM","chapter":3,"verse":47,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.47","text":"The sanctuary shekel was first mentioned in Exod 30:13 . The half-shekel of Exod 38:26 would then be 10 gerahs. Consequently, the calculations would indicate that five shekels was about two ounces of silver for each person. See R. B. Y. Scott, “Weights and Measures of the Bible,” BA 22 (1951): 22-40, and “The Scale-Weights from Ophel, 1963-1964,” PEQ 97 (1965): 128-39.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Numbers%203%3A47/5"}
{"id":1074,"verse_id":"NUM.3.49","translation_id":"net-engnet","book_id":"NUM","chapter":3,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.49","text":"The word used is “silver.” Coins were not in existence until after 700 b.c. (starting with Lydia).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%203%3A49/1"}
{"id":1075,"verse_id":"NUM.4.1","translation_id":"net-engnet","book_id":"NUM","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.1","text":"The chapter has four main parts to it: Kohathites (1-20), Gershonites (21-28), Merarites (29-33) and the census of the Levites (34-49).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%204%3A1/1"}
{"id":1076,"verse_id":"NUM.4.7","translation_id":"net-engnet","book_id":"NUM","chapter":4,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.7","text":"The Hebrew actually has the “table of faces,” and this has been traditionally rendered “table of shewbread.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%204%3A7/1"}
{"id":1077,"verse_id":"NUM.4.16","translation_id":"net-engnet","book_id":"NUM","chapter":4,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.16","text":"One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%204%3A16/3"}
{"id":1078,"verse_id":"NUM.4.18","translation_id":"net-engnet","book_id":"NUM","chapter":4,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.18","text":"The verb is simply the Qal , “do not cut off.” The context calls for a permissive nuance – “do not let them be cut off.” It was a difficult task to be handling the holy things correctly; Moses and Aaron were to see to it that they did it right and did not handle the objects, that is, Moses and Aaron were to safeguard their lives by making certain that proper procedures were followed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%204%3A18/1"}
{"id":1079,"verse_id":"NUM.4.28","translation_id":"net-engnet","book_id":"NUM","chapter":4,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.28","text":"The material here suggests that Eleazar had heavier responsibilities than Ithamar, Aaron’s fourth and youngest son. It is the first indication that the Zadokite Levites would take precedence over the Ithamar Levites (see 1 Chr 24:3-6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%204%3A28/2"}
{"id":1080,"verse_id":"NUM.4.31","translation_id":"net-engnet","book_id":"NUM","chapter":4,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.31","text":"More recent studies have concluded that these “boards” were made of two long uprights joined by cross-bars (like a ladder). They were frames rather than boards, meaning that the structure under the tent was not a solid building. It also meant that the “boards” would have been lighter to carry.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%204%3A31/1"}
{"id":1081,"verse_id":"NUM.5.1","translation_id":"net-engnet","book_id":"NUM","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.1","text":"The fifth chapter falls into four main parts: separation of the unclean (vv. 1-4 ), restitution for sin (vv. 5-10 ), the jealousy ordeal (vv. 11-28 ), and the summary (vv. 29-31 ). There is a good deal of literature on the biblical theme of holiness (for which see the notes on Leviticus primarily). But with regard to this chapter, see (with caution), Mary Douglas, Purity and Danger ; J. Neusner, The Idea of Purity in Ancient Judaism ; and K. Milgrom, “Two Kinds of h£at£t£a„át , ” VT 26 (1976): 333-37.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%205%3A1/1"}
{"id":1082,"verse_id":"NUM.5.2","translation_id":"net-engnet","book_id":"NUM","chapter":5,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.2","text":"The word צָרוּעַ ( tsarua ’), although translated “leper,” does not primarily refer to leprosy proper (i.e., Hansen’s disease). The RSV and the NASB continued the KJV tradition of using “leper” and “leprosy.” More recent studies have concluded that the Hebrew word is a generic term covering all infectious skin diseases (including leprosy when that actually showed up). True leprosy was known and feared certainly by the time of Amos (ca. 760 b.c. ). There is evidence that the disease was known in Egypt by 1500 b.c. So this term would include that disease in all probability. But in view of the diagnosis and healing described in Leviticus 13 and 14 , the term must be broader. The whole basis for the laws of separation may be found in the book of Leviticus. The holiness of the Lord who dwelt among his people meant that a high standard was imposed on them for their living arrangements as well as access to the sanctuary. Anything that was corrupted, diseased, dying, or contaminated was simply not compatible with the holiness of God and was therefore excluded. This is not to say that it was treated as sin, or the afflicted as sinners. It simply was revealing – and safeguarding – the holiness of the Lord . It thus provided a revelation for all time that in the world to come nothing unclean will enter into the heavenly sanctuary. As the Apostle Paul says, we will all be changed from this corruptible body into one that is incorruptible ( 1 Cor 15:53 ). So while the laws of purity and holiness were practical for the immediate audience, they have far-reaching implications for theology. The purity regulations have been done away with in Christ – the problem is dealt with differently in the new covenant. There is no earthly temple, and so the separation laws are not in force. Wisdom would instruct someone with an infectious disease to isolate, however. But just because the procedure is fulfilled in Christ does not mean that believers today are fit for glory just as they are. On the contrary, they must be changed before going into his presence. In like manner the sacrifices have been done away in Christ – not what they covered. Sin is still sin, even though it is dealt with differently on this side of the cross. But the ritual and the regulations of the old covenant at Sinai have been fulfilled in Christ.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%205%3A2/2"}
{"id":1083,"verse_id":"NUM.5.2","translation_id":"net-engnet","book_id":"NUM","chapter":5,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.2","text":"The rules of discharge ( Lev 12 and 15 ) include everything from menstruation to chronic diseases (see G. Wyper, ISBE 1:947, as well as R. K. Harrison, Leviticus (TOTC), 158-66, and G. J. Wenham, Leviticus (NICOT), 217-25.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%205%3A2/3"}
{"id":1084,"verse_id":"NUM.5.6","translation_id":"net-engnet","book_id":"NUM","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.6","text":"This type of law is known as casuistic. The law is introduced with “when/if” and then the procedure to be adopted follows it. The type of law was common in the Law Code of Hammurabi.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%205%3A6/1"}
{"id":1085,"verse_id":"NUM.5.8","translation_id":"net-engnet","book_id":"NUM","chapter":5,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.8","text":"For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל , ” VTSup 1 (1953): 67-77.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%205%3A8/1"}
{"id":1086,"verse_id":"NUM.5.10","translation_id":"net-engnet","book_id":"NUM","chapter":5,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.10","text":"The “holy gifts” are described with the root of קֹדֶשׁ ( qodesh ) to convey that they were separate. Such things had been taken out of the ordinary and normal activities of life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%205%3A10/1"}
{"id":1087,"verse_id":"NUM.5.11","translation_id":"net-engnet","book_id":"NUM","chapter":5,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.11","text":"There is a good bit of bibliography here. See, e.g., J. M. Sasson, “ and the Waters of Judgment,” BZ 16 (1972): 249-51; and M. Fishbane, “Accusation of Adultery: A Study of Law and Scribal Practice in Numbers 5:11-31 ,” HUCA 45 (1974): 25-46.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%205%3A11/1"}
{"id":1088,"verse_id":"NUM.5.17","translation_id":"net-engnet","book_id":"NUM","chapter":5,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.17","text":"The dust may have come from the sanctuary floor, but it is still dust, and therefore would have all the pollutants in it.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%205%3A17/3"}
{"id":1089,"verse_id":"NUM.5.19","translation_id":"net-engnet","book_id":"NUM","chapter":5,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.19","text":"Although there would be stress involved, a woman who was innocent would have nothing to hide, and would be confident. The wording of the priest’s oath is actually designed to enable the potion to keep her from harm and not produce the physical effects it was designed to do.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%205%3A19/2"}
{"id":1090,"verse_id":"NUM.5.21","translation_id":"net-engnet","book_id":"NUM","chapter":5,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.21","text":"For information on such curses, see M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92; A. C. Thiselton, “The Supposed Power of Words in the Biblical Writings,” JTS 25 (1974): 283-99; and F. C. Fensham, “Malediction and Benediction in Ancient Vassal Treaties and the Old Testament,” ZAW 74 (1962): 1-9.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%205%3A21/1"}
{"id":1091,"verse_id":"NUM.5.21","translation_id":"net-engnet","book_id":"NUM","chapter":5,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.21","text":"The outcome of this would be that she would be quoted by people in such forms of expression as an oath or a curse (see Jer 29:22 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%205%3A21/4"}
{"id":1092,"verse_id":"NUM.5.21","translation_id":"net-engnet","book_id":"NUM","chapter":5,"verse":21,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"7","reference":"5.21","text":"Most commentators take the expressions to be euphemisms of miscarriage or stillbirth, meaning that there would be no fruit from an illegitimate union. The idea of the abdomen swelling has been reinterpreted by NEB to mean “fall away.” If this interpretation stands, then the idea is that the woman has become pregnant, and that has aroused the suspicion of the husband for some reason. R. K. Harrison ( Numbers [WEC], 111-13) discusses a variety of other explanations for diseases and conditions that might be described by these terms. He translates it with “miscarriage,” but leaves open what the description might actually be. Cf. NRSV “makes your uterus drop, your womb discharge.”","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Numbers%205%3A21/7"}
{"id":1093,"verse_id":"NUM.5.23","translation_id":"net-engnet","book_id":"NUM","chapter":5,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.23","text":"The words written on the scroll were written with a combination of ingredients mixed into an ink. The idea is probably that they would have been washed or flaked off into the water, so that she drank the words of the curse – it became a part of her being.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%205%3A23/1"}
{"id":1094,"verse_id":"NUM.5.31","translation_id":"net-engnet","book_id":"NUM","chapter":5,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.31","text":"The text does not say what the consequences are. Presumably the punishment would come from God, and not from those administering the test.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%205%3A31/1"}
{"id":1095,"verse_id":"NUM.6.1","translation_id":"net-engnet","book_id":"NUM","chapter":6,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.1","text":"This chapter can be divided into five sections: The vow is described in vv. 1-8 , then the contingencies for defilement are enumerated in vv. 9-12 , then there is a discussion of discharging the vows in vv. 13-20 , and then a summary in v. 21 ; after this is the high priestly blessing (vv. 22-27 ). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%206%3A1/1"}
{"id":1096,"verse_id":"NUM.6.4","translation_id":"net-engnet","book_id":"NUM","chapter":6,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.4","text":"Here is another hapax legomenon , a word only found here. The word seems linked to the verb “to be clear,” and so may mean the thin skin of the grape. The reason for the strictness with these two words in this verse is uncertain. We know the actual meanings of the words, and the combination must form a merism here, meaning no part of the grape could be eaten. Abstaining from these common elements of food was to be a mark of commitment to the Lord . Hos 3:1 even denounces the raisin cakes as part of a pagan world, and eating them would be a violation of the oath.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%206%3A4/2"}
{"id":1097,"verse_id":"NUM.6.5","translation_id":"net-engnet","book_id":"NUM","chapter":6,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.5","text":"There is an interesting parallel between this prohibition and the planting of trees. They could not be pruned or trimmed for three years, but allowed to grow free ( Lev 20:23 ). Only then could the tree be cut and the fruit eaten. The natural condition was to be a sign that it was the Lord ’s. It was to be undisturbed by humans. Since the Nazirite was to be consecrated to the Lord , that meant his whole person, hair included. In the pagan world the trimming of the beard and the cutting of the hair was often a sign of devotion to some deity.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%206%3A5/2"}
{"id":1098,"verse_id":"NUM.6.9","translation_id":"net-engnet","book_id":"NUM","chapter":6,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.9","text":"The expression is figurative for the vow that he took; the figure is the metonymy because the reference to the head is a reference to the long hair that symbolizes the oath.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%206%3A9/3"}
{"id":1099,"verse_id":"NUM.6.14","translation_id":"net-engnet","book_id":"NUM","chapter":6,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.14","text":"The peace offering שְׁלָמִים ( shÿlamim ) is instructed in Lev 3 and 7 . The form is always in the plural. It was a sacrifice that celebrated the fact that the worshiper was at peace with God, and was not offered in order to make peace with God. The peace offering was essentially a communal meal in the presence of God. Some have tried to equate this offering with similar sounding names in Akkadian and Ugaritic (see B. A. Levine, In the Presence of the Lord [SJLA], 3-52), but the unique features of the Israelite sacrifice make this connection untenable.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%206%3A14/2"}
{"id":1100,"verse_id":"NUM.6.15","translation_id":"net-engnet","book_id":"NUM","chapter":6,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.15","text":"The offerings for the termination of the Nazirite vow would not have been inexpensive. This indicates that the person making the short term vow may have had income, or have come from a wealthier section of society. Short term vows had to be considered carefully as this ruling required a good amount of food to be brought.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%206%3A15/2"}
{"id":1101,"verse_id":"NUM.6.18","translation_id":"net-engnet","book_id":"NUM","chapter":6,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.18","text":"Some commentators see this burning of the hair as an offering (McNeile, Numbers, 35; G. B. Gray, Numbers [ICC] , 68). But others probably with more foundation see it as destroying something that has served a purpose, something that if left alone might be venerated (see R. de Vaux, Israel , 436).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%206%3A18/2"}
{"id":1102,"verse_id":"NUM.6.20","translation_id":"net-engnet","book_id":"NUM","chapter":6,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.20","text":"The ritual of lifting the hands filled with the offering and waving them in the presence of the Lord was designed to symbolize the transfer of the offering to God in the sight of all. This concludes the worshiper’s part; the offering now becomes the property of the priest – his priest’s due (or “raised/heave offering”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%206%3A20/1"}
{"id":1103,"verse_id":"NUM.6.20","translation_id":"net-engnet","book_id":"NUM","chapter":6,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.20","text":"The “wave offering” may be interpreted as a “special gift” to be transferred to the Lord , and the “heave offering” as a “special contribution” to God – the priest’s due. These two offerings have also inspired a good deal of study.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%206%3A20/2"}
{"id":1104,"verse_id":"NUM.6.22","translation_id":"net-engnet","book_id":"NUM","chapter":6,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.22","text":"This brief section records the blessing of the priest, especially the high priest after he emerges from the holy of holies to bless the people (see Lev 9:22 ). The two main elements in the oracle are “grace and peace.” It is probable that the Apostle Paul based his salutations on this oracle. For additional information, see L. J. Liebreich, “The Songs of Ascent and the Priestly Blessing,” JBL 74 (1955): 33-36; P. D. Miller, “The Blessing of God: An Interpretation of Num 6:22-27 ,” Int 29 (1975): 240-51; and A. Murtonen, “The Use and Meaning of the Words lébarek and bérakah in the Old Testament,” VT 9 (1959): 158-77.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%206%3A22/1"}
{"id":1105,"verse_id":"NUM.7.1","translation_id":"net-engnet","book_id":"NUM","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.1","text":"This long and repetitious chapter has several parts to it: the introduction (vv. 1-3 ), the assigning of gifts (vv. 4-9 ), the time of presentation (vv. 10-11 ), and then the tribes (vv. 12-83 ), and then a summary (vv. 84-89 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%207%3A1/1"}
{"id":1106,"verse_id":"NUM.7.3","translation_id":"net-engnet","book_id":"NUM","chapter":7,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.3","text":"For a discussion and drawings, see W. S. McCullough, IDB 1:540. But see also D. J. Wiseman, IBD 1:254.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%207%3A3/2"}
{"id":1107,"verse_id":"NUM.7.10","translation_id":"net-engnet","book_id":"NUM","chapter":7,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.10","text":"Some commentators take the word “dedication” in the sense of a dedication gift, and so make it the direct object. Many modern scholars assume that this is a late word, belonging only in P, the Chronicler, and the heading of (a Davidic psalm).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%207%3A10/4"}
{"id":1108,"verse_id":"NUM.7.12","translation_id":"net-engnet","book_id":"NUM","chapter":7,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.12","text":"The tribe of Judah is listed first. It seems that it had already achieved a place of prominence based on the patriarchal promise of the Messiahship in Judah ( Gen 49:10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%207%3A12/1"}
{"id":1109,"verse_id":"NUM.7.88","translation_id":"net-engnet","book_id":"NUM","chapter":7,"verse":88,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.88","text":"Even though the chapter seems wearisome and repetitious to the modern reader, it is a significant document. A. Rainey shows how it matches the exact ledgers of ancient sanctuaries (see ZPEB 5:202). The recording would have been done by the priestly scribes. Of the many points that can be observed here, it should not be missed that each tribe, regardless of its size or relative importance, was on equal footing before the Lord . Each tribe shared in the work of the Lord equally. Each tribe approached the sanctuary in precisely the same way on this memorable occasion. All such devotion to the work of the Lord was to receive the blessing of God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%207%3A88/1"}
{"id":1110,"verse_id":"NUM.8.1","translation_id":"net-engnet","book_id":"NUM","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.1","text":"This chapter has three main sections to it: the lighting of the lamps (vv. 1-4 ), the separation of the Levites (vv. 5-22 ), and the work of the Levites (vv. 23-26 ). Many modern scholars assume that the chapter belongs to P and was added late. But the chapter reiterates some of the Mosaic material concerning the work of the Levites in the new sanctuary. For the chapter to make sense the historical setting must be accepted; if the historical setting is accepted, the chapter is necessary as part of that early legislation. For more reading, see M. Haran, “The Nature of the ’ohel mo‘edh in the Pentateuchal Sources,” JSS 5 (1960): 50-65, and “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 191-226; and C. L. Meyers, The Tabernacle Menorah .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%208%3A1/1"}
{"id":1111,"verse_id":"NUM.8.4","translation_id":"net-engnet","book_id":"NUM","chapter":8,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.4","text":"The idea is that it was all hammered from a single plate of gold.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%208%3A4/2"}
{"id":1112,"verse_id":"NUM.8.8","translation_id":"net-engnet","book_id":"NUM","chapter":8,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.8","text":"The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%208%3A8/1"}
{"id":1113,"verse_id":"NUM.8.10","translation_id":"net-engnet","book_id":"NUM","chapter":8,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.10","text":"The consecration ceremony was to be done in full view of the assembled people. In all probability the laying on of the hands was done through representatives of the tribes, and not all the people. This ritual of the imposition of hands showed that the people were taking part in the consecration, and that the Levites represented them in the service of the Lord .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%208%3A10/1"}
{"id":1114,"verse_id":"NUM.8.12","translation_id":"net-engnet","book_id":"NUM","chapter":8,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.12","text":"The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%208%3A12/3"}
{"id":1115,"verse_id":"NUM.8.19","translation_id":"net-engnet","book_id":"NUM","chapter":8,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.19","text":"The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God ( Exod 13:2,12 ). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son ( Exod 4:22-23 ), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods ( Gen 35:22; 49:3-4 ), was passed over. The tribes of Levi and Simeon were also put down for their ancestors’ activities, but sanctuary service was still given to Levi.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%208%3A19/1"}
{"id":1116,"verse_id":"NUM.9.1","translation_id":"net-engnet","book_id":"NUM","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.1","text":"The chapter has just the two sections, the observance of the Passover (vv. 1-14 ) and the cloud that led the Israelites in the wilderness (vv. 15-23 ). It must be remembered that the material in vv. 7-9 is chronologically earlier than vv. 1-6 , as the notices in the text will make clear. The two main discussions here are the last major issues to be reiterated before dealing with the commencement of the journey.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%209%3A1/1"}
{"id":1117,"verse_id":"NUM.9.2","translation_id":"net-engnet","book_id":"NUM","chapter":9,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.2","text":"For a detailed study note on the Passover, see the discussion with the original institution in . The word פֶּסַח ( pesakh ) – here in pause and with the article – has become the technical name for the spring festival of Israel. In the name is explained by the use of the verb “to pass over” ( עָבַר , ’ avar ), indicating that the angel of death would pass over the house with the blood applied. Many scholarly attempts have been made to supply the etymology of the word, but none has been compelling enough to be accepted by a large number of biblical scholars. For general literature on the Passover, see J. B. Segal, The Hebrew Passover , as well as the Bible dictionaries and encyclopedias.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%209%3A2/2"}
{"id":1118,"verse_id":"NUM.9.11","translation_id":"net-engnet","book_id":"NUM","chapter":9,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.11","text":"The delay of four weeks for such people would have permitted enough time for them to return from their journey, or to recover from any short termed defilement such as is mentioned here. Apart from this provision, the Passover was to be kept precisely at the proper time.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%209%3A11/1"}
{"id":1119,"verse_id":"NUM.9.13","translation_id":"net-engnet","book_id":"NUM","chapter":9,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.13","text":"The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11 ,” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC] , 109). The direct intervention of God seem to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%209%3A13/3"}
{"id":1120,"verse_id":"NUM.9.15","translation_id":"net-engnet","book_id":"NUM","chapter":9,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.15","text":"This section ( Num 9:15-23 ) recapitulates the account in Exod 40:34 but also contains some additional detail about the cloud that signaled Israel’s journeys. Here again material from the book of Exodus is used to explain more of the laws for the camp in motion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%209%3A15/1"}
{"id":1121,"verse_id":"NUM.9.15","translation_id":"net-engnet","book_id":"NUM","chapter":9,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.15","text":"The explanation and identification of this cloud has been a subject of much debate. Some commentators have concluded that it was identical with the cloud that led the Israelites away from Egypt and through the sea, but others have made a more compelling case that this is a different phenomenon (see ZPEB 4:796). A number of modern scholars see the description as a retrojection from later, perhaps Solomonic times (see G. H. Davies, IDB 3:817). Others have tried to connect it with Ugaritic terminology, but unconvincingly (see T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 [1971]: 15-30; G. E. Mendenhall, The Tenth Generation , 32-66, 209-13; and R. Good, “Cloud Messengers?” UF 10 [1978]: 436-37).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%209%3A15/4"}
{"id":1122,"verse_id":"NUM.9.15","translation_id":"net-engnet","book_id":"NUM","chapter":9,"verse":15,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"9.15","text":"The cloud apparently was centered over the tent, over the spot of the ark of the covenant in the most holy place. It thereafter spread over the whole tabernacle.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Numbers%209%3A15/5"}
{"id":1123,"verse_id":"NUM.10.1","translation_id":"net-engnet","book_id":"NUM","chapter":10,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.1","text":"Here we have a short section ( 10:1-10 ) dealing with the regulations for blowing trumpets in times of war or in times of peace.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2010%3A1/1"}
{"id":1124,"verse_id":"NUM.10.2","translation_id":"net-engnet","book_id":"NUM","chapter":10,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.2","text":"The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” ( שׁוֹפָר , shofar ). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2010%3A2/3"}
{"id":1125,"verse_id":"NUM.10.7","translation_id":"net-engnet","book_id":"NUM","chapter":10,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.7","text":"The signal for moving camp was apparently different in tone and may have been sharper notes or a different sequence. It was in some way distinguishable.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2010%3A7/2"}
{"id":1126,"verse_id":"NUM.10.11","translation_id":"net-engnet","book_id":"NUM","chapter":10,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.11","text":"This section is somewhat mechanical: It begins with an introduction (vv. 11, 12 ), and then begins with Judah (vv. 13-17 ), followed by the rest of the tribes (vv. 18-27 ), and finally closes with a summary (v. 28 ). The last few verses (vv. 29-36 ) treat the departure of Hobab.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2010%3A11/1"}
{"id":1127,"verse_id":"NUM.10.12","translation_id":"net-engnet","book_id":"NUM","chapter":10,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.12","text":"The verb is the same as the noun: “they journeyed on their journeyings.” This underscores the point of their continual traveling.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2010%3A12/1"}
{"id":1128,"verse_id":"NUM.10.14","translation_id":"net-engnet","book_id":"NUM","chapter":10,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.14","text":"The “standard” ( דֶּגֶל , degel ) was apparently some kind of a symbol put up on a pole to signify the tribal hosts. R. de Vaux thought it simply referred to a pole or a mast, but that would not distinguish tribes ( Ancient Israel, 226-27).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2010%3A14/1"}
{"id":1129,"verse_id":"NUM.10.29","translation_id":"net-engnet","book_id":"NUM","chapter":10,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.29","text":"For additional bibliography for this short section, see W. F. Albright, “Jethro, Hobab, and Reuel in Early Hebrew Tradition,” CBQ 25 (1963): 1-11; G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; B. Mazar, “The Sanctuary of Arad and the Family of Hobab the Kenite,” JNES 24 (1965): 297-303; and T. C. Mitchell, “The Meaning of the Noun h£tn in the Old Testament,” VT 19 (1969): 93-112.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2010%3A29/1"}
{"id":1130,"verse_id":"NUM.10.29","translation_id":"net-engnet","book_id":"NUM","chapter":10,"verse":29,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.29","text":"There is a problem with the identity of Hobab. The MT says that he is the son of Reuel, making him the brother-in-law of Moses. But Judg 4:11 says he is the father-in-law. In Judg 1:16; 4:11 Hobab is traced to the Kenites, but in Exod 3:1 and 18:1 Jethro (Reuel) is priest of Midian. Jethro is identified with Reuel on the basis of Exod 2:18 and 3:1 , and so Hobab becomes Moses’ חֹתֵן ( khoten ), a relative by marriage and perhaps brother-in-law. There is not enough information to decide on the identity and relationships involved here. Some suggest that there is one person with the three names (G. B. Gray, Numbers [ICC], 93); others suggest Hobab is a family name (R. F. Johnson, IDB 2:615), and some suggest that the expression “the son of Reuel the Midianite” had dropped out of the genealogy of Judges, leading to the conflict (J. Crichton, ISBE 2:1055). If Hobab is the same as Jethro, then Exod 18:27 does not make much sense, for Jethro did go home. On this basis many conclude Hobab is a brother-in-law. This would mean that after Jethro returned home, Moses conversed with Hobab, his brother-in-law. For more discussion, see the articles and the commentaries.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2010%3A29/2"}
{"id":1131,"verse_id":"NUM.10.36","translation_id":"net-engnet","book_id":"NUM","chapter":10,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.36","text":"These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the Lord to fight ahead of the nation when it was on the move, and to protect them when they camped. The theme of the first is found in Ps 68:1 . The prayers reflect the true mentality of holy war, that it was the Lord who fought for Israel and defended her. The prayers have been included in the prayer book for synagogue services.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2010%3A36/1"}
{"id":1132,"verse_id":"NUM.11.1","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.1","text":"The chapter includes the initial general complaints (vv. 1-3 ), the complaints about food (vv. 4-9 ), Moses’ own complaint to the Lord (vv. 10-15 ), God’s response to Moses (vv. 16-25 ), Eldad and Medad (vv. 26-29 ), and the quail (vv. 30-35 ). The first part records the burning of the camp, named Taberah. Here is one of the several naming narratives in the wilderness experience. The occasion for divine judgment is the complaining of the people. The passages serve to warn believers of all ages not to murmur as the Israelites did, for such complaining reveals a lack of faith in the power and goodness of God. For additional literature, see W. Brueggemann, “From Hurt to Joy, from Death to Life,” Int 28 (1974): 3-19; B. S. Childs, “The Etiological Tale Re-examined,” VT 24 (1974): 387-97; G. W. Coats, Rebellion in the Wilderness ; and A. C. Tunyogi, “The Rebellions of Israel,” JBL 81 (1962): 385-90.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A1/1"}
{"id":1133,"verse_id":"NUM.11.1","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"11.1","text":"The “fire of the Lord ” is supernatural, for it is said to come from the Lord and not from a natural source. God gave them something to complain about – something to fear. The other significant place where this “fire of the Lord ” destroyed was in the case of Nadab and Abihu who brought strange fire to the altar ( Lev 10:2 ).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A1/7"}
{"id":1134,"verse_id":"NUM.11.2","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.2","text":"Here is the pattern that will become in the wilderness experience so common – the complaining turns to a cry to Moses, which is then interpreted as a prayer to the Lord , and there is healing. The sequence presents a symbolic lesson, an illustration of the intercession of the Holy Spirit. The NT will say that in times of suffering Christians do not know how to pray, but the Spirit intercedes for them, changing their cries into the proper prayers ().","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A2/2"}
{"id":1135,"verse_id":"NUM.11.4","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.4","text":"The story of the sending of the quail is a good example of poetic justice, or talionic justice. God had provided for the people, but even in that provision they were not satisfied, for they remembered other foods they had in Egypt. No doubt there was not the variety of foods in the Sinai that might have been available in Egypt, but their life had been bitter bondage there as well. They had cried to the Lord for salvation, but now they forget, as they remember things they used to have. God will give them what they crave, but it will not do for them what they desire. For more information on this story, see B. J. Malina, The Palestinian Manna Tradition . For the attempt to explain manna and the other foods by natural phenomena, see F. W. Bodenheimer, “The Manna of Sinai,” BA 10 (1947): 1-6.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A4/1"}
{"id":1136,"verse_id":"NUM.11.6","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.6","text":"The Hebrews were complaining both about the bland taste of the manna and dehydration – they were parched in the wilderness.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A6/2"}
{"id":1137,"verse_id":"NUM.11.10","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.10","text":"Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the Lord , can do anything. This is a variation on the theme from Exodus – “who am I that I should lead….”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A10/1"}
{"id":1138,"verse_id":"NUM.11.12","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.12","text":"The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A12/1"}
{"id":1139,"verse_id":"NUM.11.16","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.16","text":"The Lord provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses’ faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God’s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God’s will for others to share this leadership – but not to receive it through these circumstances.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A16/1"}
{"id":1140,"verse_id":"NUM.11.20","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.20","text":"The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the Lord . They had complained and shown a lack of faith and a contempt for the program, which was in essence despising the Lord .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A20/3"}
{"id":1141,"verse_id":"NUM.11.23","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.23","text":"This anthropomorphic expression concerns the power of God. The “hand of the Lord ” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A23/1"}
{"id":1142,"verse_id":"NUM.11.28","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.28","text":"The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the Lord ’s plan to let other share the burden of leadership.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A28/4"}
{"id":1143,"verse_id":"NUM.11.31","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.31","text":"The irony in this chapter is expressed in part by the use of the word רוּחַ ( ruakh ). In the last episode it clearly meant the Spirit of the Lord that empowered the men for their spiritual service. But here the word is “wind.” Both the spiritual service and the judgment come from God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A31/1"}
{"id":1144,"verse_id":"NUM.11.31","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.31","text":"The “quail” ordinarily cross the Sinai at various times of the year, but what is described here is not the natural phenomenon. Biblical scholars looking for natural explanations usually note that these birds fly at a low height and can be swatted down easily. But the description here is more of a supernatural supply and provision. See J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A31/3"}
{"id":1145,"verse_id":"NUM.11.32","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.32","text":"This is about two thousand liters.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A32/2"}
{"id":1146,"verse_id":"NUM.11.34","translation_id":"net-engnet","book_id":"NUM","chapter":11,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.34","text":"The name “the graves of the ones who craved” is again explained by a wordplay, a popular etymology. In Hebrew קִבְרוֹת הַתַּאֲוָה ( qivrot hatta ’ avah ) is the technical name. It is the place that the people craved the meat, longing for the meat of Egypt, and basically rebelled against God. The naming marks another station in the wilderness where the people failed to accept God’s good gifts with grace and to pray for their other needs to be met.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2011%3A34/1"}
{"id":1147,"verse_id":"NUM.12.1","translation_id":"net-engnet","book_id":"NUM","chapter":12,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.1","text":"In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3 ), the Lord ’s response (vv. 4-10 ), the intercession of Moses (vv. 11-16 ). For further information, see J. S. Kselman, “A Note on Numbers 12:6-8 ,” VT 26 (1976): 500-504.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2012%3A1/1"}
{"id":1148,"verse_id":"NUM.12.2","translation_id":"net-engnet","book_id":"NUM","chapter":12,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.2","text":"The statement is striking. Obviously the Lord knows all things. But the statement of the obvious here is meant to indicate that the Lord was about to do something about this.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%2012%3A2/4"}
{"id":1149,"verse_id":"NUM.12.7","translation_id":"net-engnet","book_id":"NUM","chapter":12,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.7","text":"The title “my servant” or “servant of the Lord ” is reserved in the Bible for distinguished personages, people who are truly spiritual leaders, like Moses, David, Hezekiah, and also the Messiah. Here it underscores Moses’ obedience.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2012%3A7/1"}
{"id":1150,"verse_id":"NUM.12.10","translation_id":"net-engnet","book_id":"NUM","chapter":12,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.10","text":"The word “leprosy” and “leprous” covers a wide variety of skin diseases, and need not be limited to the actual disease of leprosy known today as Hansen’s disease. The description of it here has to do with snow, either the whiteness or the wetness. If that is the case then there would be open wounds and sores – like Job’s illness (see M. Noth, Numbers [OTL] , 95-96).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2012%3A10/3"}
{"id":1151,"verse_id":"NUM.13.1","translation_id":"net-engnet","book_id":"NUM","chapter":13,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.1","text":"Chapter provides the names of the spies sent into the land (vv. 1-16 ), their instructions (vv. 17-20 ), their activities (vv. 21-25 ), and their reports (vv. 26-33 ). It is a chapter that serves as a good lesson on faith, for some of the spies walked by faith, and some by sight.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2013%3A1/1"}
{"id":1152,"verse_id":"NUM.13.16","translation_id":"net-engnet","book_id":"NUM","chapter":13,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.16","text":"The difference in the names is slight, a change from “he saves” to “the Lord saves.” The Greek text of the OT used Iesoun for Hebrew Yeshua .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2013%3A16/1"}
{"id":1153,"verse_id":"NUM.13.20","translation_id":"net-engnet","book_id":"NUM","chapter":13,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.20","text":"The reference to the first ripe grapes would put the time somewhere at the end of July.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2013%3A20/3"}
{"id":1154,"verse_id":"NUM.13.21","translation_id":"net-engnet","book_id":"NUM","chapter":13,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.21","text":"Zin is on the southern edge of the land, but Rehob is far north, near Mount Hermon. The spies covered all the land.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2013%3A21/1"}
{"id":1155,"verse_id":"NUM.13.22","translation_id":"net-engnet","book_id":"NUM","chapter":13,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.22","text":"These names are thought to be three clans that were in the Hebron area (see Josh 15:14 ; Judg 1:20 ). To call them descendants of Anak is usually taken to mean that they were large or tall people ( 2 Sam 21:18-22 ). They were ultimately driven out by Caleb.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2013%3A22/3"}
{"id":1156,"verse_id":"NUM.13.22","translation_id":"net-engnet","book_id":"NUM","chapter":13,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.22","text":"The text now provides a brief historical aside for the readers. Zoan was probably the city of Tanis, although that is disputed today by some scholars. It was known in Egypt in the New Kingdom as “the fields of Tanis,” which corresponded to the “fields of Zoar” in the Hebrew Bible ( Ps 78:12, 43 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%2013%3A22/4"}
{"id":1157,"verse_id":"NUM.13.26","translation_id":"net-engnet","book_id":"NUM","chapter":13,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.26","text":"Kadesh is Ain Qadeis, about 50 miles (83 km) south of Beer Sheba. It is called Kadesh-barnea in Num 32:8 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2013%3A26/2"}
{"id":1158,"verse_id":"NUM.13.27","translation_id":"net-engnet","book_id":"NUM","chapter":13,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.27","text":"This is the common expression for the material abundance of the land (see further, F. C. Fensham, “An Ancient Tradition of the Fertility of Palestine,” PEQ 98 [1966]: 166-67).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2013%3A27/3"}
{"id":1159,"verse_id":"NUM.13.29","translation_id":"net-engnet","book_id":"NUM","chapter":13,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.29","text":"For more discussion on these people groups, see D. J. Wiseman, ed., Peoples of Old Testament Times .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2013%3A29/2"}
{"id":1160,"verse_id":"NUM.13.32","translation_id":"net-engnet","book_id":"NUM","chapter":13,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.32","text":"The expression has been interpreted in a number of ways by commentators, such as that the land was infertile, that the Canaanites were cannibals, that it was a land filled with warlike dissensions, or that it denotes a land geared for battle. It may be that they intended the land to seem infertile and insecure.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%2013%3A32/4"}
{"id":1161,"verse_id":"NUM.14.1","translation_id":"net-engnet","book_id":"NUM","chapter":14,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.1","text":"This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10 ), the threat of divine punishment (vv. 11-38 ), and the defeat of the Israelites (vv. 39-45 ). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in ,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2014%3A1/1"}
{"id":1162,"verse_id":"NUM.14.5","translation_id":"net-engnet","book_id":"NUM","chapter":14,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.5","text":"This action of Moses and Aaron is typical of them in the wilderness with the Israelites. The act shows self-abasement and deference before the sovereign Lord . They are not bowing before the people here, but in front of the people they bow before God. According to Num 17:6-15 this prostration is for the purpose of intercessory prayer. Here it prevents immediate wrath from God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2014%3A5/1"}
{"id":1163,"verse_id":"NUM.14.9","translation_id":"net-engnet","book_id":"NUM","chapter":14,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.9","text":"The expression must indicate that they could destroy the enemies as easily as they could eat bread.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2014%3A9/1"}
{"id":1164,"verse_id":"NUM.14.10","translation_id":"net-engnet","book_id":"NUM","chapter":14,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.10","text":"The glory of the Lord refers to the reality of the Lord ’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2014%3A10/3"}
{"id":1165,"verse_id":"NUM.14.18","translation_id":"net-engnet","book_id":"NUM","chapter":14,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.18","text":"The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%2014%3A18/4"}
{"id":1166,"verse_id":"NUM.14.21","translation_id":"net-engnet","book_id":"NUM","chapter":14,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.21","text":"This is the oath formula, but in the Pentateuch it occurs here and in v. 28 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2014%3A21/1"}
{"id":1167,"verse_id":"NUM.14.25","translation_id":"net-engnet","book_id":"NUM","chapter":14,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.25","text":"The judgment on Israel is that they turn back to the desert and not attack the tribes in the land. So a parenthetical clause is inserted to state who was living there. They would surely block the entrance to the land from the south – unless God removed them. And he is not going to do that for Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2014%3A25/1"}
{"id":1168,"verse_id":"NUM.14.27","translation_id":"net-engnet","book_id":"NUM","chapter":14,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.27","text":"It is worth mentioning in passing that this is one of the Rabbinic proof texts for having at least ten men to form a congregation and have prayer. If God called ten men (the bad spies) a “congregation,” then a congregation must have ten men. But here the word “community/congregation” refers in this context to the people of Israel as a whole, not just to the ten spies.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2014%3A27/2"}
{"id":1169,"verse_id":"NUM.14.28","translation_id":"net-engnet","book_id":"NUM","chapter":14,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.28","text":"Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the Lord lives,” or “by the life of the Lord ,” are ways to render it.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2014%3A28/1"}
{"id":1170,"verse_id":"NUM.14.40","translation_id":"net-engnet","book_id":"NUM","chapter":14,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.40","text":"Their sin was unbelief. They could have gone and conquered the area if they had trusted the Lord for their victory. They did not, and so they were condemned to perish in the wilderness. Now, thinking that by going they can undo all that, they plan to go. But this is also disobedience, for the Lord said they would not now take the land, and yet they think they can. Here is their second sin, presumption.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%2014%3A40/4"}
{"id":1171,"verse_id":"NUM.15.1","translation_id":"net-engnet","book_id":"NUM","chapter":15,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.1","text":"The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17-36 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37-41 ). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the Lord (SJLA); D. J. McCarthy , “The Symbolism of Blood and Sacrifice,” JBL 88 (1969): 166-76; “Further Notes on the Symbolism of Blood and Sacrifice,” JBL 92 (1973): 205-10; J. Milgrom, “Sin Offering or Purification Offering,” VT 21 (1971): 237-39; N. H. Snaith, “Sacrifices in the Old Testament,” VT 7 (1957): 308-17; R. J. Thompson, Penitence and Sacrifice in Early Israel ; R. de Vaux, Studies in Old Testament Sacrifice .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2015%3A1/1"}
{"id":1172,"verse_id":"NUM.15.4","translation_id":"net-engnet","book_id":"NUM","chapter":15,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.4","text":"Obviously, as the wording of the text affirms, this kind of offering would be made after they were in the land and able to produce the grain and oil for the sacrifices. The instructions anticipated their ability to do this, and this would give hope to them. The amounts are difficult to determine, but it may be that they were to bring 4.5 liters of flour and 1.8 liters each of oil and wine.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2015%3A4/2"}
{"id":1173,"verse_id":"NUM.15.5","translation_id":"net-engnet","book_id":"NUM","chapter":15,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.5","text":"The drink-offering was an ancient custom, mentioned in the Ugaritic tablets of Ras Shamra (14th century b.c. ). The drink offering was poured out at the base of the altar (see Sir 50:15 and Josephus, Ant. 3.9.4 [3.234]).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2015%3A5/1"}
{"id":1174,"verse_id":"NUM.15.22","translation_id":"net-engnet","book_id":"NUM","chapter":15,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.22","text":"These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2015%3A22/1"}
{"id":1175,"verse_id":"NUM.15.31","translation_id":"net-engnet","book_id":"NUM","chapter":15,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"15.31","text":"The point is that the person’s iniquity remains with him – he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Numbers%2015%3A31/5"}
{"id":1176,"verse_id":"NUM.15.32","translation_id":"net-engnet","book_id":"NUM","chapter":15,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.32","text":"For this brief passage, see A. Phillips, “The Case of the Woodgatherer Reconsidered,” VT 19 (1969): 125-28; J. Weingreen, “The Case of the Woodgatherer (Numbers XV 32-36),” VT 16 (1966): 361-64; and B. J. Bamberger, “Revelations of Torah after Sinai,” HUCA 16 (1941): 97-113. Weingreen argues that there is something of the Rabbinic method of setting a fence around the Law here; in other words, if this sin were not punished, the Law would have been violated in greater ways. Gathering of wood, although seemingly harmless, is done with intent to kindle fire, and so reveals a culpable intent.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2015%3A32/2"}
{"id":1177,"verse_id":"NUM.15.38","translation_id":"net-engnet","book_id":"NUM","chapter":15,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.38","text":"This is a reference to the צִיצִת ( tsitsit ), the fringes on the borders of the robes. They were meant to hang from the corners of the upper garment ( Deut 22:12 ), which was worn on top of the clothing. The tassel was probably made by twisting the overhanging threads of the garment into a knot that would hang down. This was a reminder of the covenant. The tassels were retained down through history, and today more elaborate prayer shawls with tassels are worn during prayer. For more information, see F. J. Stephens, “The Ancient Significance of Sisith,” JBL 50 (1931): 59-70; and S. Bertman, “Tasselled Garments in the Ancient East Mediterranean,” BA 24 (1961): 119-28.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2015%3A38/2"}
{"id":1178,"verse_id":"NUM.15.38","translation_id":"net-engnet","book_id":"NUM","chapter":15,"verse":38,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.38","text":"The blue color may represent the heavenly origin of the Law, or perhaps, since it is a royal color, the majesty of the Lord .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2015%3A38/3"}
{"id":1179,"verse_id":"NUM.16.1","translation_id":"net-engnet","book_id":"NUM","chapter":16,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.1","text":"There are three main movements in the story of ch. . The first is the rebellion itself (vv. 1-19 ). The second is the judgment (vv. 20-35 ). Third is the atonement for the rebels (vv. 36-50 ). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2016%3A1/1"}
{"id":1180,"verse_id":"NUM.16.11","translation_id":"net-engnet","book_id":"NUM","chapter":16,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.11","text":"The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2016%3A11/1"}
{"id":1181,"verse_id":"NUM.16.21","translation_id":"net-engnet","book_id":"NUM","chapter":16,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.21","text":"The group of people siding with Korah is meant, and not the entire community of the people of Israel. They are an assembly of rebels, their “community” consisting in their common plot.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2016%3A21/2"}
{"id":1182,"verse_id":"NUM.16.22","translation_id":"net-engnet","book_id":"NUM","chapter":16,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.22","text":"It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2016%3A22/1"}
{"id":1183,"verse_id":"NUM.16.26","translation_id":"net-engnet","book_id":"NUM","chapter":16,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.26","text":"The impression is that the people did not hear what the Lord said to Moses, but only what Moses said to the people as a result. They saw the brilliant cloud, and perhaps heard the sound of his voice, but the relaying of the instructions indicates they did not hear the actual instruction from the Lord himself.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2016%3A26/3"}
{"id":1184,"verse_id":"NUM.16.36","translation_id":"net-engnet","book_id":"NUM","chapter":16,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.36","text":"Beginning with 16:36 , the verse numbers through 17:13 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 16:36 ET = 17:1 HT, 16:37 ET = 17:2 HT, 17:1 ET = 17:16 HT, etc., through 17:13 ET = 17:28 HT. With 18:1 the verse numbers in the ET and HT are again the same. But in the English chap. there are two parts: Aaron’s rod budding (1-9), and the rod preserved as a memorial (10-13). Both sections begin with the same formula.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2016%3A36/1"}
{"id":1185,"verse_id":"NUM.16.41","translation_id":"net-engnet","book_id":"NUM","chapter":16,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.41","text":"The whole congregation here is trying to project its guilt on Moses and Aaron. It was they and their rebellion that brought about the deaths, not Moses and Aaron. The Lord had punished the sinners. The fact that the leaders had organized a rebellion against the Lord was forgotten by these people. The point here is that the Israelites had learned nothing of spiritual value from the event.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2016%3A41/1"}
{"id":1186,"verse_id":"NUM.17.1","translation_id":"net-engnet","book_id":"NUM","chapter":17,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.1","text":"Num 17:1 in the English Bible is 17:16 in the Hebrew text ( BHS ). See also the note on 16:36 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2017%3A1/1"}
{"id":1187,"verse_id":"NUM.17.8","translation_id":"net-engnet","book_id":"NUM","chapter":17,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.8","text":"There is no clear answer why the tribe of Levi had used an almond staff. The almond tree is one of the first to bud in the spring, and its white blossoms are a beautiful sign that winter is over. Its name became a name for “watcher”; Jeremiah plays on this name for God’s watching over his people ( 1:11-12 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2017%3A8/2"}
{"id":1188,"verse_id":"NUM.17.13","translation_id":"net-engnet","book_id":"NUM","chapter":17,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.13","text":"Num 17:13 in the English Bible is 17:28 in the Hebrew text ( BHS ). See also the note on 16:36 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2017%3A13/1"}
{"id":1189,"verse_id":"NUM.18.1","translation_id":"net-engnet","book_id":"NUM","chapter":18,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.1","text":"This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron’s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1-7 ), their portions (vv. 8-19 ), responsibilities of Levites (vv. 20-24 ), and instructions for Levites (vv. 25-32 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2018%3A1/1"}
{"id":1190,"verse_id":"NUM.18.1","translation_id":"net-engnet","book_id":"NUM","chapter":18,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.1","text":"The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2018%3A1/3"}
{"id":1191,"verse_id":"NUM.18.2","translation_id":"net-engnet","book_id":"NUM","chapter":18,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.2","text":"The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ ( yillavu ), which forms a nice wordplay with Levi ( לֵוִי ). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav ( ו ) that shows volitive sequence after the imperative, here indicating a purpose clause.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2018%3A2/1"}
{"id":1192,"verse_id":"NUM.18.19","translation_id":"net-engnet","book_id":"NUM","chapter":18,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.19","text":"Salt was used in all the offerings; its importance as a preservative made it a natural symbol for the covenant which was established by sacrifice. Even general agreements were attested by sacrifice, and the phrase “covenant of salt” speaks of such agreements as binding and irrevocable. Note the expression in Ezra 4:14 , “we have been salted with the salt of the palace.” See further J. F. Ross, IDB 4:167.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2018%3A19/1"}
{"id":1193,"verse_id":"NUM.18.23","translation_id":"net-engnet","book_id":"NUM","chapter":18,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.23","text":"The Levites have the care of the tent of meeting, and so they are responsible for any transgressions against it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2018%3A23/2"}
{"id":1194,"verse_id":"NUM.19.1","translation_id":"net-engnet","book_id":"NUM","chapter":19,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.1","text":"In the last chapter the needs of the priests and Levites were addressed. Now the concern is for the people. This provision from the sacrifice of the red heifer is a precaution to ensure that the purity of the tabernacle was not violated by pollutions of impurity or death. This chapter has two main parts, both dealing with ceremonial purity: the ritual of the red heifer (vv. 1-10 ), and the purification from uncleanness (vv. 11-22 ). For further study see J. Milgrom, “The Paradox of the Red Cow (),” VT 31 (1981): 62-72.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2019%3A1/1"}
{"id":1195,"verse_id":"NUM.19.2","translation_id":"net-engnet","book_id":"NUM","chapter":19,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.2","text":"Some modern commentators prefer “cow” to “heifer,” thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so “heifer” is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%2019%3A2/4"}
{"id":1196,"verse_id":"NUM.19.4","translation_id":"net-engnet","book_id":"NUM","chapter":19,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.4","text":"Seven is a number with religious significance; it is often required in sacrificial ritual for atonement or for purification.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2019%3A4/2"}
{"id":1197,"verse_id":"NUM.19.6","translation_id":"net-engnet","book_id":"NUM","chapter":19,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.6","text":"In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2019%3A6/1"}
{"id":1198,"verse_id":"NUM.19.6","translation_id":"net-engnet","book_id":"NUM","chapter":19,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.6","text":"There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma ( Leviticus and Numbers [NCB], 272). In the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2019%3A6/2"}
{"id":1199,"verse_id":"NUM.19.8","translation_id":"net-engnet","book_id":"NUM","chapter":19,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.8","text":"Here the text makes clear that he had at least one assistant.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2019%3A8/1"}
{"id":1200,"verse_id":"NUM.19.9","translation_id":"net-engnet","book_id":"NUM","chapter":19,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.9","text":"The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2019%3A9/3"}
{"id":1201,"verse_id":"NUM.19.13","translation_id":"net-engnet","book_id":"NUM","chapter":19,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.13","text":"It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2019%3A13/1"}
{"id":1202,"verse_id":"NUM.19.16","translation_id":"net-engnet","book_id":"NUM","chapter":19,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.16","text":"See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2019%3A16/3"}
{"id":1203,"verse_id":"NUM.19.21","translation_id":"net-engnet","book_id":"NUM","chapter":19,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.21","text":"This gives the indication of the weight of the matter, for “until the evening” is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with – if one were willing to obey the Law.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2019%3A21/2"}
{"id":1204,"verse_id":"NUM.20.1","translation_id":"net-engnet","book_id":"NUM","chapter":20,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.1","text":"This chapter is the account of how Moses struck the rock in disobedience to the Lord , and thereby was prohibited from entering the land. For additional literature on this part, see E. Arden, “How Moses Failed God,” JBL 76 (1957): 50-52; J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54; T. W. Mann, “Theological Reflections on the Denial of Moses,” JBL 98 (1979): 481-94; and J. R. Porter, “The Role of Kadesh-Barnea in the Narrative of the Exodus,” JTS 44 (1943): 130-43.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2020%3A1/1"}
{"id":1205,"verse_id":"NUM.20.1","translation_id":"net-engnet","book_id":"NUM","chapter":20,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.1","text":"The text does not indicate here what year this was, but from comparing the other passages about the itinerary, this is probably the end of the wanderings, the fortieth year, for Aaron died some forty years after the exodus. So in that year the people come through the wilderness of Zin and prepare for a journey through the Moabite plains.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2020%3A1/3"}
{"id":1206,"verse_id":"NUM.20.1","translation_id":"net-engnet","book_id":"NUM","chapter":20,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"20.1","text":"The Israelites stayed in Kadesh for some time during the wandering; here the stop at Kadesh Barnea may have lasted several months. See the commentaries for the general itinerary.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%2020%3A1/4"}
{"id":1207,"verse_id":"NUM.20.1","translation_id":"net-engnet","book_id":"NUM","chapter":20,"verse":1,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"5","reference":"20.1","text":"The death of Miriam is recorded without any qualifications or epitaph. In her older age she had been self-willed and rebellious, and so no doubt humbled by the vivid rebuke from God. But she had made her contribution from the beginning.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Numbers%2020%3A1/5"}
{"id":1208,"verse_id":"NUM.20.12","translation_id":"net-engnet","book_id":"NUM","chapter":20,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.12","text":"Using the basic meaning of the word קָדַשׁ ( qadash , “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2020%3A12/2"}
{"id":1209,"verse_id":"NUM.20.14","translation_id":"net-engnet","book_id":"NUM","chapter":20,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.14","text":"For this particular section, see W. F. Albright, “From the Patriarchs to Moses: 2. Moses out of Egypt,” BA 36 (1973): 57-58; J. R. Bartlett, “The Land of Seir and the Brotherhood of Edom,” JTS 20 (1969): 1-20, and “The Rise and Fall of the Kingdom of Edom,” PEQ 104 (1972): 22-37, and “The Brotherhood of Edom,” JSOT 4 (1977): 2-7.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2020%3A14/1"}
{"id":1210,"verse_id":"NUM.20.14","translation_id":"net-engnet","book_id":"NUM","chapter":20,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.14","text":"Some modern biblical scholars are convinced, largely through arguments from silence, that there were no unified kingdoms in Edom until the 9th century, and no settlements there before the 12th century, and so the story must be late and largely fabricated. The evidence is beginning to point to the contrary. But the cities and residents of the region would largely be Bedouin, and so leave no real remains.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2020%3A14/3"}
{"id":1211,"verse_id":"NUM.20.17","translation_id":"net-engnet","book_id":"NUM","chapter":20,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.17","text":"This a main highway running from Damascus in the north to the Gulf of Aqaba, along the ridge of the land. Some scholars suggest that the name may have been given by the later Assyrians (see B. Obed, “Observations on Methods of Assyrian Rule in Transjordan after the Palestinian Campaign of Tiglathpileser III,” JNES 29 [1970]: 177-86). Bronze Age fortresses have been discovered along this highway, attesting to its existence in the time of Moses. The original name came from the king who developed the highway, probably as a trading road (see S. Cohen, IDB 3:35-36).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2020%3A17/2"}
{"id":1212,"verse_id":"NUM.20.22","translation_id":"net-engnet","book_id":"NUM","chapter":20,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.22","text":"The traditional location for this is near Petra (Josephus, Ant. 4.4.7). There is serious doubt about this location since it is well inside Edomite territory, and since it is very inaccessible for the transfer of the office. Another view places it not too far from Kadesh Barnea, about 15 miles (25 km) northeast at Jebel Madurah, on the northwest edge of Edom and so a suitable point of departure for approaching Canaan from the south (see J. L. Mihelec, IDB 2:644; and J. de Vaulx, Les Nombres [SB], 231). Others suggest it was at the foot of Mount Hor and not actually up in the mountains (see Deut 10:6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2020%3A22/2"}
{"id":1213,"verse_id":"NUM.20.24","translation_id":"net-engnet","book_id":"NUM","chapter":20,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.24","text":"This is the standard poetic expression for death. The bones would be buried, often with the bones of relatives in the same tomb, giving rise to the expression.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2020%3A24/1"}
{"id":1214,"verse_id":"NUM.21.1","translation_id":"net-engnet","book_id":"NUM","chapter":21,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.1","text":"This chapter has several events in it: the victory over Arad (vv. 1-3 ), the plague of serpents (vv. 4-9 ), the approach to Moab (vv. 10-20 ), and the victory over Sihon and Og (vv. 21-35 ). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2021%3A1/1"}
{"id":1215,"verse_id":"NUM.21.1","translation_id":"net-engnet","book_id":"NUM","chapter":21,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.1","text":"The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2021%3A1/2"}
{"id":1216,"verse_id":"NUM.21.9","translation_id":"net-engnet","book_id":"NUM","chapter":21,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.9","text":"The image of the snake was to be a symbol of the curse that the Israelites were experiencing; by lifting the snake up on a pole Moses was indicating that the curse would be drawn away from the people – if they looked to it, which was a sign of faith. This symbol was later stored in the temple, until it became an object of worship and had to be removed ( 2 Kgs 18:4 ). Jesus, of course, alluded to it and used it as an illustration of his own mission. He would become the curse, and be lifted up, so that people who looked by faith to him would live ( John 3:14 ). For further material, see D. J. Wiseman, “Flying Serpents,” TynBul 23 (1972): 108-10; and K. R. Joines, “The Bronze Serpent in the Israelite Cult,” JBL 87 (1968): 245-56.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2021%3A9/1"}
{"id":1217,"verse_id":"NUM.21.10","translation_id":"net-engnet","book_id":"NUM","chapter":21,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.10","text":"See further D. L. Christensen, “ Numbers 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60; G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itinerary,” TB 25 (1974): 46-81; idem, The Way of the Wilderness ; G. E. Mendenhall, “The Hebrew Conquest of Palestine,” BA 25 (1962): 66-87.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2021%3A10/1"}
{"id":1218,"verse_id":"NUM.21.11","translation_id":"net-engnet","book_id":"NUM","chapter":21,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.11","text":"These places are uncertain. Oboth may be some 15 miles (25 km) from the south end of the Dead Sea at a place called ‘Ain el-Weiba. Iye Abarim may be the modern Mahay at the southeastern corner of Moab. See J. Simons, The Geographical and Topographical Texts of the Old Testament .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2021%3A11/1"}
{"id":1219,"verse_id":"NUM.21.15","translation_id":"net-engnet","book_id":"NUM","chapter":21,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.15","text":"The place is unknown; it is apparently an important city in the region.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2021%3A15/2"}
{"id":1220,"verse_id":"NUM.21.16","translation_id":"net-engnet","book_id":"NUM","chapter":21,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.16","text":"Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2021%3A16/2"}
{"id":1221,"verse_id":"NUM.21.18","translation_id":"net-engnet","book_id":"NUM","chapter":21,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.18","text":"The brief song is supposed to be an old workers’ song, and so the mention of leaders and princes is unusual. Some think they are given credit because they directed where the workers were to dig. The scepter and staff might have served some symbolic or divining custom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2021%3A18/1"}
{"id":1222,"verse_id":"NUM.21.21","translation_id":"net-engnet","book_id":"NUM","chapter":21,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.21","text":"For this section, see further J. R. Bartlett, “Sihon and Og of the Amorites,” VT 20 (1970): 257-77, and “The Moabites and the Edomites,” Peoples of Old Testament Times , 229-58; S. H. Horn, “The Excavations at Tell Hesban, 1973,” ADAJ 18 (1973): 87-88.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2021%3A21/1"}
{"id":1223,"verse_id":"NUM.21.26","translation_id":"net-engnet","book_id":"NUM","chapter":21,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.26","text":"There is a justice, always, in the divine plan for the conquest of the land. Modern students of the Bible often think that the conquest passages are crude and unjust. But an understanding of the ancient Near East is critical here. This Sihon was not a part of the original population of the land. He himself invaded the territory and destroyed the population of Moab that was indigenous there and established his own kingdom. The ancient history is filled with such events; it is the way of life they chose – conquer or be conquered. For Israel to defeat them was in part a turning of their own devices back on their heads – “those that live by the sword will die by the sword.” Sihon knew this, and he did not wait, but took the war to Israel. Israel wanted to pass through, not fight. But now they would either fight or be pushed into the gorge. So God used Israel to defeat Sihon, who had no claim to the land, as part of divine judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2021%3A26/1"}
{"id":1224,"verse_id":"NUM.21.27","translation_id":"net-engnet","book_id":"NUM","chapter":21,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.27","text":"Proverbs of antiquity could include pithy sayings or longer songs, riddles, or poems composed to catch the significance or the irony of an event. This is a brief poem to remember the event, like an Egyptian victory song. It may have originated as an Amorite war taunt song; it was sung to commemorate this victory. It was cited later by Jeremiah (48:45-46). The composer invites his victorious people to rebuild the conquered city as a new capital for Sihon. He then turns to address the other cities which his God(s) has/have given to him. See P. D. Hanson, “The Song of Heshbon and David’s Nir,” HTR 61 (1968): 301.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2021%3A27/1"}
{"id":1225,"verse_id":"NUM.21.29","translation_id":"net-engnet","book_id":"NUM","chapter":21,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.29","text":"The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2021%3A29/1"}
{"id":1226,"verse_id":"NUM.22.1","translation_id":"net-engnet","book_id":"NUM","chapter":22,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.1","text":"The fifth section of the book ( 22:1-33:56 ) traces the Israelite activities in Transjordan. It is hard to determine how long they were in Transjordan, but a good amount of time must have elapsed for the number of moves they made and the wars they fought. There is a considerable amount of information available on this section of the book. Some of the most helpful works include: H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS); E. Burrows, The Oracles of Jacob and Balaam ; G. W. Coats, “Balaam, Sinner or Saint?” BR 18 (1973): 21-29; P. C. Craigie, “The Conquest and Early Hebrew Poetry,” TynBul 20 (1969): 76-94; I. Parker, “The Way of God and the Way of Balaam,” ExpTim 17 (1905): 45; and J. A. Wharton, “The Command to Bless: An Exposition of Numbers 22:41 – 23:25 ,” Int 13 (1959): 37-48. This first part introduces the characters and sets the stage for the oracles. It can be divided into four sections: the invitation declined (vv. 1-14 ), the second invitation extended (vv. 15-21 ), God opposes Balaam (vv. 22-35 ), and Balaam meets Balak (vv. 36-41 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2022%3A1/1"}
{"id":1227,"verse_id":"NUM.22.5","translation_id":"net-engnet","book_id":"NUM","chapter":22,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.5","text":"There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2022%3A5/1"}
{"id":1228,"verse_id":"NUM.22.18","translation_id":"net-engnet","book_id":"NUM","chapter":22,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.18","text":"In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2022%3A18/3"}
{"id":1229,"verse_id":"NUM.22.22","translation_id":"net-engnet","book_id":"NUM","chapter":22,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.22","text":"God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2022%3A22/1"}
{"id":1230,"verse_id":"NUM.22.34","translation_id":"net-engnet","book_id":"NUM","chapter":22,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.34","text":"Balaam is not here making a general confession of sin. What he is admitting to is a procedural mistake. The basic meaning of the word is “to miss the mark.” He now knows he took the wrong way, i.e., in coming to curse Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2022%3A34/1"}
{"id":1231,"verse_id":"NUM.22.34","translation_id":"net-engnet","book_id":"NUM","chapter":22,"verse":34,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.34","text":"The reference is to Balaam’s way. He is saying that if what he is doing is so perverse, so evil, he will turn around and go home. Of course, it did not appear that he had much of a chance of going forward.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2022%3A34/2"}
{"id":1232,"verse_id":"NUM.22.37","translation_id":"net-engnet","book_id":"NUM","chapter":22,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.37","text":"Balak again refers to his ability to “honor” the seer. This certainly meant payment for his service, usually gold ornaments, rings and jewelry, as well as some animals.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2022%3A37/2"}
{"id":1233,"verse_id":"NUM.22.40","translation_id":"net-engnet","book_id":"NUM","chapter":22,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.40","text":"The understanding is that Balak was making a sacrifice for a covenant relationship, and so he gave some of the meat to the men and to the seer.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2022%3A40/1"}
{"id":1234,"verse_id":"NUM.22.41","translation_id":"net-engnet","book_id":"NUM","chapter":22,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.41","text":"The name Bamoth Baal means “the high places of Baal.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2022%3A41/1"}
{"id":1235,"verse_id":"NUM.23.1","translation_id":"net-engnet","book_id":"NUM","chapter":23,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.1","text":"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 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2023%3A1/1"}
{"id":1236,"verse_id":"NUM.23.3","translation_id":"net-engnet","book_id":"NUM","chapter":23,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"23.3","text":"He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%2023%3A3/4"}
{"id":1237,"verse_id":"NUM.23.7","translation_id":"net-engnet","book_id":"NUM","chapter":23,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"23.7","text":"The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%2023%3A7/4"}
{"id":1238,"verse_id":"NUM.23.9","translation_id":"net-engnet","book_id":"NUM","chapter":23,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.9","text":"Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the Lord ’s word, he announces the uniqueness of Israel – they are not just like one of the other nations. He was correct, of course; they were the only people linked with the living God by covenant.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2023%3A9/2"}
{"id":1239,"verse_id":"NUM.23.10","translation_id":"net-engnet","book_id":"NUM","chapter":23,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.10","text":"The reference in the oracle is back to Gen 13:16 , which would not be clear to Balaam. But God had described their growth like the dust of the earth. Here it is part of the description of the vast numbers.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2023%3A10/3"}
{"id":1240,"verse_id":"NUM.23.10","translation_id":"net-engnet","book_id":"NUM","chapter":23,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"23.10","text":"Here the seer’s words link with the promise of Gen 12:3 , that whoever blesses Israel will be blessed. Since the blessing belongs to them, the upright (and not Balak), Balaam would like his lot to be with them.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Numbers%2023%3A10/6"}
{"id":1241,"verse_id":"NUM.23.20","translation_id":"net-engnet","book_id":"NUM","chapter":23,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.20","text":"The reference is probably to the first speech, where the Lord blessed Israel. Balaam knows that there is nothing he can do to reverse what God has said.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2023%3A20/2"}
{"id":1242,"verse_id":"NUM.23.21","translation_id":"net-engnet","book_id":"NUM","chapter":23,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.21","text":"The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2023%3A21/2"}
{"id":1243,"verse_id":"NUM.23.22","translation_id":"net-engnet","book_id":"NUM","chapter":23,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.22","text":"The expression is “the horns of the wild ox” (KJV “unicorn”). The point of the image is strength or power. Horns are also used in the Bible to represent kingship (see Pss 89 and 132 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2023%3A22/2"}
{"id":1244,"verse_id":"NUM.23.24","translation_id":"net-engnet","book_id":"NUM","chapter":23,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.24","text":"The oracle compares Israel first to a lion, or better, lioness, because she does the tracking and hunting of food while the lion moves up and down roaring and distracting the prey. But the lion is also the traditional emblem of Judah, Dan and Gad, as well as the symbol of royalty. So this also supports the motif of royalty as well as power for Israel.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2023%3A24/2"}
{"id":1245,"verse_id":"NUM.23.27","translation_id":"net-engnet","book_id":"NUM","chapter":23,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.27","text":"Balak is stubborn, as indeed Balaam is persistent. But Balak still thinks that if another location were used it just might work. Balaam had actually told Balak in the prophecy that other attempts would fail. But Balak refuses to give up so easily. So he insists they perform the ritual and try again. This time, however, Balaam will change his approach, and this will result in a dramatic outpouring of power on him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2023%3A27/2"}
{"id":1246,"verse_id":"NUM.24.1","translation_id":"net-engnet","book_id":"NUM","chapter":24,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.1","text":"For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets , 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4 ), followed by two stanzas (vv. 5, 6 ) that introduce the body (vv. 7 b-9b) before the final benediction (v. 9 b).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2024%3A1/1"}
{"id":1247,"verse_id":"NUM.24.6","translation_id":"net-engnet","book_id":"NUM","chapter":24,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.6","text":"The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma ( Leviticus and Numbers [NCB], 298).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2024%3A6/3"}
{"id":1248,"verse_id":"NUM.24.7","translation_id":"net-engnet","book_id":"NUM","chapter":24,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.7","text":"These two lines are difficult, but the general sense is that of irrigation buckets and a well-watered land. The point is that Israel will be prosperous and fruitful.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2024%3A7/3"}
{"id":1249,"verse_id":"NUM.24.7","translation_id":"net-engnet","book_id":"NUM","chapter":24,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.7","text":"Many commentators see this as a reference to Agag of 1 Sam 15:32-33 , the Amalekite king slain by Samuel, for that is the one we know. But that is by no means clear, for this text does not identify this Agag. If it is that king, then this poem, or this line in this poem, would have to be later, unless one were to try to argue for a specific prophecy. Whoever this Agag is, he is a symbol of power.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%2024%3A7/4"}
{"id":1250,"verse_id":"NUM.24.10","translation_id":"net-engnet","book_id":"NUM","chapter":24,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.10","text":"This is apparently a sign of contempt or derision (see Job 27:23 ; and Lam 2:15 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2024%3A10/1"}
{"id":1251,"verse_id":"NUM.24.17","translation_id":"net-engnet","book_id":"NUM","chapter":24,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.17","text":"This is a figure for a king (see also Isa 14:12 ) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews ( Matt 2:2 ). The expression “son of a star” ( Aram Bar Kochba ) became a title for a later claimant to kingship, but he was doomed by the Romans in a.d. 135.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2024%3A17/2"}
{"id":1252,"verse_id":"NUM.24.17","translation_id":"net-engnet","book_id":"NUM","chapter":24,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.17","text":"The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%2024%3A17/4"}
{"id":1253,"verse_id":"NUM.24.17","translation_id":"net-engnet","book_id":"NUM","chapter":24,"verse":17,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"7","reference":"24.17","text":"The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Numbers%2024%3A17/7"}
{"id":1254,"verse_id":"NUM.24.18","translation_id":"net-engnet","book_id":"NUM","chapter":24,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.18","text":"Seir is the chief mountain range of Edom ( Deut 33:2 ), and so the reference here is to the general area of Edom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2024%3A18/1"}
{"id":1255,"verse_id":"NUM.24.20","translation_id":"net-engnet","book_id":"NUM","chapter":24,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.20","text":"This probably means that it held first place, or it thought that it was “the first of the nations.” It was not the first, either in order or greatness.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2024%3A20/3"}
{"id":1256,"verse_id":"NUM.24.21","translation_id":"net-engnet","book_id":"NUM","chapter":24,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.21","text":"A pun is made on the name Kenite by using the word “your nest” ( קִנֶּךָ , qinnekha ); the location may be the rocky cliffs overlooking Petra.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2024%3A21/1"}
{"id":1257,"verse_id":"NUM.25.1","translation_id":"net-engnet","book_id":"NUM","chapter":25,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.1","text":"Chapter tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3 ), God’s punishment (vv. 4-9 ), and aftermath (vv. 10-18 ). See further G. E. Mendenhall, The Tenth Generation , 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8 ,” JBL 90 (1971): 200-206.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2025%3A1/1"}
{"id":1258,"verse_id":"NUM.25.1","translation_id":"net-engnet","book_id":"NUM","chapter":25,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.1","text":"The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2025%3A1/3"}
{"id":1259,"verse_id":"NUM.25.2","translation_id":"net-engnet","book_id":"NUM","chapter":25,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.2","text":"What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2025%3A2/2"}
{"id":1260,"verse_id":"NUM.25.4","translation_id":"net-engnet","book_id":"NUM","chapter":25,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.4","text":"The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible for the tribes’ conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of the guilty died by the plague.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2025%3A4/1"}
{"id":1261,"verse_id":"NUM.25.4","translation_id":"net-engnet","book_id":"NUM","chapter":25,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.4","text":"The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2025%3A4/2"}
{"id":1262,"verse_id":"NUM.25.8","translation_id":"net-engnet","book_id":"NUM","chapter":25,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.8","text":"Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the Lord himself had had the guilty put to death. And there was already some plague breaking out in the camp that had to be stopped. And so in his zeal he dramatically put an end to this incident, that served to stop the rest and end the plague.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2025%3A8/3"}
{"id":1263,"verse_id":"NUM.25.13","translation_id":"net-engnet","book_id":"NUM","chapter":25,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.13","text":"The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2025%3A13/2"}
{"id":1264,"verse_id":"NUM.25.15","translation_id":"net-engnet","book_id":"NUM","chapter":25,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.15","text":"The passage makes it clear that this individual was a leader, one who was supposed to be preventing this thing from happening. The judgment was swift and severe, because the crime was so great, and the danger of it spreading was certain. Paul refers to this horrible incident when he reminds Christians not to do similar things ( 1 Cor 10:6-8 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2025%3A15/2"}
{"id":1265,"verse_id":"NUM.25.18","translation_id":"net-engnet","book_id":"NUM","chapter":25,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.18","text":"Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel ( Num 31:8 ). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2025%3A18/2"}
{"id":1266,"verse_id":"NUM.26.1","translation_id":"net-engnet","book_id":"NUM","chapter":26,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.1","text":"The breakdown of ch. for outlining purposes will be essentially according to the tribes of Israel. The format and structure is similar to the first census, and so less comment is necessary here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2026%3A1/1"}
{"id":1267,"verse_id":"NUM.26.37","translation_id":"net-engnet","book_id":"NUM","chapter":26,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.37","text":"This is a significant reduction from the first count of 40,500.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2026%3A37/1"}
{"id":1268,"verse_id":"NUM.27.1","translation_id":"net-engnet","book_id":"NUM","chapter":27,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.1","text":"For additional information on this section, see N. H. Snaith, “The Daughters of Zelophehad,” VT 16 (1966): 124-27; and J. Weingreen, “The Case of the Daughters of Zelophehad,” VT 16 (1966): 518-22.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2027%3A1/1"}
{"id":1269,"verse_id":"NUM.27.12","translation_id":"net-engnet","book_id":"NUM","chapter":27,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.12","text":"See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipinski, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2027%3A12/1"}
{"id":1270,"verse_id":"NUM.27.14","translation_id":"net-engnet","book_id":"NUM","chapter":27,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"27.14","text":"Using the basic meaning of the word קָדַשׁ ( qadash , “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%2027%3A14/4"}
{"id":1271,"verse_id":"NUM.27.17","translation_id":"net-engnet","book_id":"NUM","chapter":27,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.17","text":"This is probably technical terminology for a military leader ( Josh 14:11 ; 1 Sam 18:13-16 ; 1 Kgs 3:7 ; 2 Kgs 11:9 ). The image of a shepherd can also be military in nature ( 1 Kgs 22:17 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2027%3A17/1"}
{"id":1272,"verse_id":"NUM.27.18","translation_id":"net-engnet","book_id":"NUM","chapter":27,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.18","text":"The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2027%3A18/2"}
{"id":1273,"verse_id":"NUM.27.18","translation_id":"net-engnet","book_id":"NUM","chapter":27,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.18","text":"This symbolic act would indicate the transfer of leadership to Joshua.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2027%3A18/3"}
{"id":1274,"verse_id":"NUM.27.21","translation_id":"net-engnet","book_id":"NUM","chapter":27,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.21","text":"The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord ’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2027%3A21/3"}
{"id":1275,"verse_id":"NUM.28.1","translation_id":"net-engnet","book_id":"NUM","chapter":28,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.1","text":"For additional reading on these chapters, see G. B. Gray, Sacrifice in the Old Testament ; A. F. Rainey, “The Order of Sacrifices in the Old Testament Ritual Texts,” Bib 51 (1970): 485-98; N. H. Snaith, The Jewish New Year Festival .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2028%3A1/1"}
{"id":1276,"verse_id":"NUM.28.2","translation_id":"net-engnet","book_id":"NUM","chapter":28,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"28.2","text":"See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Numbers%2028%3A2/4"}
{"id":1277,"verse_id":"NUM.28.3","translation_id":"net-engnet","book_id":"NUM","chapter":28,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.3","text":"The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2028%3A3/1"}
{"id":1278,"verse_id":"NUM.28.5","translation_id":"net-engnet","book_id":"NUM","chapter":28,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.5","text":"That is about two quarts.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2028%3A5/1"}
{"id":1279,"verse_id":"NUM.28.5","translation_id":"net-engnet","book_id":"NUM","chapter":28,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.5","text":"That is about one quart.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2028%3A5/2"}
{"id":1280,"verse_id":"NUM.28.9","translation_id":"net-engnet","book_id":"NUM","chapter":28,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.9","text":"That is, about 4 quarts.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2028%3A9/2"}
{"id":1281,"verse_id":"NUM.29.40","translation_id":"net-engnet","book_id":"NUM","chapter":29,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.40","text":"Beginning with 29:40 , the verse numbers through 30:16 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 29:40 ET = 30:1 HT, 30:1 ET = 30:2 HT, etc., through 30:16 ET = 30:17 HT. With 31:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2029%3A40/1"}
{"id":1282,"verse_id":"NUM.30.1","translation_id":"net-engnet","book_id":"NUM","chapter":30,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.1","text":"deals with vows that are different than the vows discussed in and . The material is placed here after all the rulings of the offerings, but it could have been revealed to Moses at any time, such as the Nazirite vows, or the question of the daughters’ inheritance. The logic of placing it here may be that a festival was the ideal place for discharging a vow. For additional material on vows, see R. de Vaux, Ancient Israel , 465-66.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2030%3A1/1"}
{"id":1283,"verse_id":"NUM.30.15","translation_id":"net-engnet","book_id":"NUM","chapter":30,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.15","text":"In other words, he will pay the penalty for making her break her vows if he makes her stop what she vowed. It will not be her responsibility.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2030%3A15/1"}
{"id":1284,"verse_id":"NUM.31.1","translation_id":"net-engnet","book_id":"NUM","chapter":31,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.1","text":"This lengthy chapter records the mobilization of the troops (vv. 1-5 ), the war itself (vv. 6-13 ), the death of the captive women (vv. 14-18 ), the purification of the nations (vv. 19-24 ), and the distribution of the spoils (vv. 25-54 ). For more detail, see G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; and W. J. Dumbrell, “Midian – a Land or a League?” VT 25 (1975): 323-37.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2031%3A1/1"}
{"id":1285,"verse_id":"NUM.31.2","translation_id":"net-engnet","book_id":"NUM","chapter":31,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.2","text":"The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this – it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2031%3A2/2"}
{"id":1286,"verse_id":"NUM.31.2","translation_id":"net-engnet","book_id":"NUM","chapter":31,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"31.2","text":"This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2031%3A2/3"}
{"id":1287,"verse_id":"NUM.31.4","translation_id":"net-engnet","book_id":"NUM","chapter":31,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.4","text":"Some commentators argue that given the size of the nation (which they reject) the small number for the army is a sign of the unrealistic character of the story. The number is a round number, but it is also a holy war, and God would give them the victory. They are beginning to learn here, and at Jericho, and later against these Midianites under Gideon, that God does not want or need a large army in order to obtain victory.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2031%3A4/1"}
{"id":1288,"verse_id":"NUM.31.6","translation_id":"net-engnet","book_id":"NUM","chapter":31,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.6","text":"It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2031%3A6/2"}
{"id":1289,"verse_id":"NUM.31.7","translation_id":"net-engnet","book_id":"NUM","chapter":31,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.7","text":"Many modern biblical scholars assume that this passage is fictitious. The text says that they killed every male, but Judges accounts for the Midianites. The texts can be harmonized rather simply – they killed every Midianite who was in the battle. Midianite tribes and cities dotted the whole region, but that does not mean Israel went and killed every single one of them. There apparently was a core of Midianites whom Balaam had influenced to pervert Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2031%3A7/1"}
{"id":1290,"verse_id":"NUM.31.8","translation_id":"net-engnet","book_id":"NUM","chapter":31,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.8","text":"Here again we see that there was no unified empire, but Midianite tribal groups.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2031%3A8/1"}
{"id":1291,"verse_id":"NUM.31.8","translation_id":"net-engnet","book_id":"NUM","chapter":31,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.8","text":"And what was Balaam doing among the Midianites? The implication is strong. This pagan diviner had to submit to the revealed will of God in the oracles, but he nonetheless could be hired. He had been a part of the attempt to destroy Israel that failed; he then apparently became part of the plan, if not the adviser, to destroy them with sexual immorality and pagan ritual.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2031%3A8/2"}
{"id":1292,"verse_id":"NUM.31.18","translation_id":"net-engnet","book_id":"NUM","chapter":31,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"31.18","text":"Many contemporary scholars see this story as fictitious, composed by the Jews during the captivity. According to this interpretation, the spoils of war here indicate the wealth of the Jews in captivity, which was to be given to the Levites and priests for the restoration of the sanctuary in Jerusalem. The conclusion drawn from this interpretation is that returning Jews had the same problem as the earlier ones: to gain a foothold in the land. Against this interpretation of the account is a lack of hard evidence, a lack which makes this interpretation appear contrived and subjective. If this was the intent of a later writer, he surely could have stated this more clearly than by making up such a story.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2031%3A18/3"}
{"id":1293,"verse_id":"NUM.31.20","translation_id":"net-engnet","book_id":"NUM","chapter":31,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.20","text":"These verses are a reminder that taking a life, even if justified through holy war, still separates one from the holiness of God. It is part of the violation of the fallen world, and only through the ritual of purification can one be once again made fit for the presence of the Lord .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2031%3A20/1"}
{"id":1294,"verse_id":"NUM.31.23","translation_id":"net-engnet","book_id":"NUM","chapter":31,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.23","text":"Purification by fire is unique to this event. Making these metallic objects “pass through the fire” was not only a way of purifying (burning off impurities), but it seems to be a dedicatory rite as well to the Lord and his people. The aspect of passing through the fire is one used by these pagans for child sacrifice.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2031%3A23/1"}
{"id":1295,"verse_id":"NUM.31.35","translation_id":"net-engnet","book_id":"NUM","chapter":31,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.35","text":"Here again we encounter one of the difficulties of the book, the use of the large numbers. Only twelve thousand soldiers fought the Midianites, but they brought back this amount of plunder, including 32,000 girls. Until a solution for numbers in the book can be found, or the current translation confirmed, one must remain cautious in interpretation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2031%3A35/1"}
{"id":1296,"verse_id":"NUM.31.50","translation_id":"net-engnet","book_id":"NUM","chapter":31,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.50","text":"The expression here may include the idea of finding protection from divine wrath, which is so common to Leviticus, but it may also be a thank offering for the fact that their lives had been spared.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2031%3A50/2"}
{"id":1297,"verse_id":"NUM.31.52","translation_id":"net-engnet","book_id":"NUM","chapter":31,"verse":52,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.52","text":"Or about 420 imperial pounds.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2031%3A52/1"}
{"id":1298,"verse_id":"NUM.32.1","translation_id":"net-engnet","book_id":"NUM","chapter":32,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.1","text":"While the tribes are on the other side of Jordan, the matter of which tribes would settle there has to be discussed. This chapter begins the settlement of Israel into the tribal territories, something to be continued in Joshua. The chapter has the petitions (vv. 1-5 ), the response by Moses (vv. 6-15 ), the proposal (vv. 16-27 ), and the conclusion of the matter (vv. 28-42 ). For literature on this subject, both critical and conservative, see S. E. Loewenstein, “The Relation of the Settlement of Gad and Reuben in Numbers 32:1-38 , Its Background and Its Composition,” Tarbiz 42 (1972): 12-26; J. Mauchline, “Gilead and Gilgal, Some Reflections on the Israelite Occupation of Palestine,” VT 6 (1956): 19-33; and A. Bergmann, “The Israelite Tribe of Half-Manasseh,” JPOS 16 (1936): 224-54.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2032%3A1/1"}
{"id":1299,"verse_id":"NUM.33.1","translation_id":"net-engnet","book_id":"NUM","chapter":33,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.1","text":"This material can be arranged into four sections: from Egypt to Sinai (vv. 1-15 ), the wilderness wanderings (vv. 16-36 ), from Kadesh to Moab (vv. 37-49 ), and final orders for Canaan (vv. 50-56 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2033%3A1/1"}
{"id":1300,"verse_id":"NUM.34.1","translation_id":"net-engnet","book_id":"NUM","chapter":34,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.1","text":"This chapter falls into several sections: the south (vv. 1-5 ), the west (v. 6 ), the north (vv. 7-9 ), the east (vv. 10-15 ), and then a list of appointed officials (vv. 16-29 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2034%3A1/1"}
{"id":1301,"verse_id":"NUM.34.5","translation_id":"net-engnet","book_id":"NUM","chapter":34,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.5","text":"That is, the Mediterranean.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2034%3A5/1"}
{"id":1302,"verse_id":"NUM.34.6","translation_id":"net-engnet","book_id":"NUM","chapter":34,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.6","text":"That is, the Mediterranean Sea (also in the following verse).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Numbers%2034%3A6/2"}
{"id":1303,"verse_id":"NUM.35.1","translation_id":"net-engnet","book_id":"NUM","chapter":35,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.1","text":"This section has two main parts, the Levitical cities (vv. 1-8 ) and the Cities of Refuge (vv. 9-34 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Numbers%2035%3A1/1"}
{"id":1304,"verse_id":"NUM.35.5","translation_id":"net-engnet","book_id":"NUM","chapter":35,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"35.5","text":"The precise nature of the layout described here is not altogether clear. V. 4 speaks of the distance from the wall as being 500 yards; v. 5 , however, describes measurements of 1,000 yards. Various proposals have been made in order to harmonize vv. 4 and 5 . P. J. Budd, Numbers (WBC), 376, makes the following suggestion: “It may be best to assume that the cubits of the Levitical pasture lands are cubit frontages of land – in other words on each side of the city there was a block of land with a frontage of two thousand cubits (v 5 ), and a depth of 1000 cubits (v 4 ).”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Numbers%2035%3A5/3"}
{"id":1305,"verse_id":"DEU.1.1","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.1","text":"This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A1/5"}
{"id":1306,"verse_id":"DEU.1.1","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.1","text":"Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16 ).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A1/7"}
{"id":1307,"verse_id":"DEU.1.1","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"8","reference":"1.1","text":"Tophel refers possibly to et£-T£afîleh , 15 mi (25 km) SE of the Dead Sea, or to Da‚bîlu , another name for Paran. See H. Cazelles, “Tophel ( Deut. 1:1 ),” VT 9 (1959): 412-15.","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A1/8"}
{"id":1308,"verse_id":"DEU.1.1","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":1,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"9","reference":"1.1","text":"Laban . Perhaps this refers to Libnah ( Num 33:20 ).","source_note_position":9,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A1/9"}
{"id":1309,"verse_id":"DEU.1.1","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":1,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"10","reference":"1.1","text":"Hazeroth . This probably refers to àAin Khadra . See Y. Aharoni, The Land of the Bible , 199-200.","source_note_position":10,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A1/10"}
{"id":1310,"verse_id":"DEU.1.2","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.2","text":"An eleven-day journey was about 140 mi (233 km).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A2/1"}
{"id":1311,"verse_id":"DEU.1.2","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.2","text":"Horeb is another name for Sinai. “Horeb” occurs 9 times in the Book of Deuteronomy and “Sinai” only once ( 33:2 ). “Sinai” occurs 13 times in the Book of Exodus and “Horeb” only 3 times.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A2/2"}
{"id":1312,"verse_id":"DEU.1.2","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.2","text":"Kadesh Barnea . Possibly this refers to àAin Qudeis , about 50 mi (80 km) southwest of Beer Sheba, but more likely to àAin Qudeirat , 5 mi (8 km) NW of àAin Qudeis . See R. Cohen, “Did I Excavate Kadesh-Barnea?” BAR 7 (1981): 20-33.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A2/3"}
{"id":1313,"verse_id":"DEU.1.2","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":2,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.2","text":"Mount Seir is synonymous with Edom. “By way of Mount Seir” refers to the route from Horeb that ended up in Edom Cf. CEV “by way of the Mount Seir Road”; TEV “by way of the hill country of Edom.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A2/4"}
{"id":1314,"verse_id":"DEU.1.3","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.3","text":"The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A3/2"}
{"id":1315,"verse_id":"DEU.1.3","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.3","text":"The fortieth year would be 1406 b.c. according to the “early” date of the exodus. See E. H. Merrill, Kingdom of Priests , 66-75.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A3/3"}
{"id":1316,"verse_id":"DEU.1.4","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.4","text":"See Deut 2:26 – 3:22 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A4/2"}
{"id":1317,"verse_id":"DEU.1.4","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.4","text":"Heshbon is probably modern Tell Hesban , about 7.5 mi (12 km) south southwest of Amman, Jordan.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A4/4"}
{"id":1318,"verse_id":"DEU.1.4","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":4,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.4","text":"Ashtaroth is probably Tell àAshtarah , about 22 mi (35 km) due east of the Sea of Galilee.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A4/6"}
{"id":1319,"verse_id":"DEU.1.4","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":4,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.4","text":"Edrei is probably modern Deràa , 60 mi (95 km) south of Damascus (see Num 21:33 ; Josh 12:4; 13:12, 31 ).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A4/7"}
{"id":1320,"verse_id":"DEU.1.36","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.36","text":"Caleb had, with Joshua, brought back to Israel a minority report from Canaan urging a conquest of the land, for he was confident of the Lord ’s power ( Num 13:6, 8, 16, 30; 14:30, 38 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A36/1"}
{"id":1321,"verse_id":"DEU.1.39","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.39","text":"Do not know good from bad . This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” ( Gen 2:9 ), the boy who knows enough “to reject the wrong and choose the right” ( Isa 7:16; 8:4 ), and those who “cannot tell their right hand from their left” ( Jonah 4:11 ). A young child is characterized by lack of knowledge.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A39/2"}
{"id":1322,"verse_id":"DEU.1.44","translation_id":"net-engnet","book_id":"DEU","chapter":1,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.44","text":"Hormah is probably Khirbet el-Meshash, 5.5 mi (9 km) west of Arad and 7.5 mi (12 km) SE of Beer Sheba. Its name is a derivative of the verb חָרָם ( kharam , “to ban; to exterminate”). See Num 21:3 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%201%3A44/3"}
{"id":1323,"verse_id":"DEU.2.4","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.4","text":"The descendants of Esau ( Heb “sons of Esau”; the phrase also occurs in 2:8, 12, 22, 29 ). These are the inhabitants of the land otherwise known as Edom, south and east of the Dead Sea. Jacob’s brother Esau had settled there after his bitter strife with Jacob ( Gen 36:1-8 ). “Edom” means “reddish,” probably because of the red sandstone of the region, but also by popular etymology because Esau, at birth, was reddish ( Gen 25:25 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A4/3"}
{"id":1324,"verse_id":"DEU.2.5","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.5","text":"Mount Seir is synonymous with Edom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A5/1"}
{"id":1325,"verse_id":"DEU.2.8","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.8","text":"Elat was a port city at the head of the eastern arm of the Red Sea, that is, the Gulf of Aqaba (or Gulf of Eilat). Solomon ( 1 Kgs 9:28 ), Uzziah ( 2 Kgs 14:22 ), and Ahaz ( 2 Kgs 16:5-6 ) used it as a port but eventually it became permanently part of Edom. It may be what is known today as Tell el-Kheleifeh . Modern Eilat is located further west along the northern coast. See G. Pratico, “Nelson Glueck’s 1938-1940 Excavations at Tell el-Kheleifeh: A Reappraisal,” BASOR 259 (1985): 1-32.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A8/3"}
{"id":1326,"verse_id":"DEU.2.8","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.8","text":"Ezion Geber . A place near the Gulf of Aqaba, Ezion-geber must be distinguished from Elat (cf. 1 Kgs 9:26-28 ; 2 Chr 8:17-18 ). It was, however, also a port city ( 1 Kgs 22:48-49 ). It may be the same as the modern site Gezirat al-Fauran , 15 mi (24 km) south-southwest from Tell el-Kheleifah .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A8/4"}
{"id":1327,"verse_id":"DEU.2.9","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.9","text":"Ar was a Moabite city on the Arnon River east of the Dead Sea. It is mentioned elsewhere in the “Book of the Wars of Yahweh” ( Num 21:15 ; cf. 21:28 ; Isa 15:1 ). Here it is synonymous with the whole land of Moab.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A9/1"}
{"id":1328,"verse_id":"DEU.2.9","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.9","text":"The descendants of Lot . Following the destruction of the cities of the plain, Sodom and Gomorrah, as God’s judgment, Lot fathered two sons by his two daughters, namely, Moab and Ammon ( Gen 19:30-38 ). Thus, these descendants of Lot in and around Ar were the Moabites.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A9/2"}
{"id":1329,"verse_id":"DEU.2.10","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.10","text":"Emites . These giant people, like the Anakites ( Deut 1:28 ), were also known as Rephaites (v. 11 ). They appear elsewhere in the narrative of the invasion of the kings of the east where they are said to have lived around Shaveh Kiriathaim, perhaps 9 to 11 mi (15 to 18 km) east of the north end of the Dead Sea ( Gen 14:5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A10/1"}
{"id":1330,"verse_id":"DEU.2.11","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.11","text":"Rephaites . The earliest reference to this infamous giant race is, again, in the story of the invasion of the eastern kings ( Gen 14:5 ). They lived around Ashteroth Karnaim, probably modern Tell Ashtarah (cf. Deut 1:4 ), in the Bashan plateau east of the Sea of Galilee. Og, king of Bashan, was a Rephaite ( Deut 3:11 ; Josh 12:4; 13:12 ). Other texts speak of them or their kinfolk in both Transjordan ( Deut 2:20; 3:13 ) and Canaan ( Josh 11:21-22; 14:12, 15; 15:13-14 ; Judg 1:20 ; 1 Sam 17:4 ; 1 Chr 20:4-8 ). They also appear in extra-biblical literature, especially in connection with the city state of Ugarit. See C. L’Heureux, “Ugaritic and Biblical Rephaim,” HTR 67 (1974): 265-74.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A11/1"}
{"id":1331,"verse_id":"DEU.2.12","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.12","text":"Horites . Most likely these are the same as the well-known people of ancient Near Eastern texts described as Hurrians. They were geographically widespread and probably non-Semitic. Genesis speaks of them as the indigenous peoples of Edom that Esau expelled ( Gen 36:8-19, 31-43 ) and also as among those who confronted the kings of the east ( Gen 14:6 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A12/1"}
{"id":1332,"verse_id":"DEU.2.13","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.13","text":"Wadi Zered . Now known as Wadi el-H£esa , this valley marked the boundary between Moab to the north and Edom to the south.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A13/1"}
{"id":1333,"verse_id":"DEU.2.18","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.18","text":"Ar . See note on this word in Deut 2:9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A18/1"}
{"id":1334,"verse_id":"DEU.2.19","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.19","text":"Lot’s descendants . See note on this phrase in Deut 2:9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A19/1"}
{"id":1335,"verse_id":"DEU.2.20","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.20","text":"Rephaites . See note on this word in Deut 2:11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A20/1"}
{"id":1336,"verse_id":"DEU.2.20","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.20","text":"Zamzummites . Just as the Moabites called Rephaites by the name Emites, the Ammonites called them Zamzummites (or Zazites; Gen 14:5 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A20/2"}
{"id":1337,"verse_id":"DEU.2.23","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.23","text":"Avvites . Otherwise unknown, these people were probably also Anakite (or Rephaite) giants who lived in the lower Mediterranean coastal plain until they were expelled by the Caphtorites.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A23/1"}
{"id":1338,"verse_id":"DEU.2.23","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.23","text":"Caphtorites . These peoples are familiar from both the OT ( Gen 10:14 ; 1 Chr 1:12 ; Jer 47:4 ; Amos 9:7 ) and ancient Near Eastern texts (Miriam Lichtheim, Ancient Egyptian Literature , 2:37-38; ANET 138). They originated in Crete (OT “Caphtor”) and are identified as the ancestors of the Philistines ( Gen 10:14 ; Jer 47:4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A23/2"}
{"id":1339,"verse_id":"DEU.2.24","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.24","text":"Heshbon is the name of a prominent site (now Tell Hesba„n , about 7.5 mi [12 km] south southwest of Amman, Jordan). Sihon made it his capital after having driven Moab from the area and forced them south to the Arnon ( Num 21:26-30 ). Heshbon is also mentioned in Deut 1:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A24/1"}
{"id":1340,"verse_id":"DEU.2.26","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.26","text":"Kedemoth . This is probably Aleiyan , about 8 mi (13 km) north of the Arnon and between Dibon and Mattanah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A26/1"}
{"id":1341,"verse_id":"DEU.2.32","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.32","text":"Jahaz . This is probably Khirbet el-Medeiyineh. See J. Dearman, “The Levitical Cities of Reuben and Moabite Toponymy,” BASOR 276 (1984): 55-57.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A32/2"}
{"id":1342,"verse_id":"DEU.2.36","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.36","text":"Aroer . Now known as àAraáir on the northern edge of the Arnon river, Aroer marked the southern limit of Moab and, later, of the allotment of the tribe of Reuben ( Josh 13:9, 16 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A36/1"}
{"id":1343,"verse_id":"DEU.2.37","translation_id":"net-engnet","book_id":"DEU","chapter":2,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.37","text":"Wadi Jabbok . Now known as the Zerqa River, this is a major tributary of the Jordan that normally served as a boundary between Ammon and Gad ( Deut 3:16 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%202%3A37/1"}
{"id":1344,"verse_id":"DEU.3.1","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.1","text":"Bashan . This plateau country, famous for its oaks ( Isa 2:13 ) and cattle ( Deut 32:14 ; Amos 4:1 ), was north of Gilead along the Yarmuk River.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A1/2"}
{"id":1345,"verse_id":"DEU.3.1","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.1","text":"Edrei is probably modern Deràa , 60 mi (95 km) south of Damascus (see Num 21:33 ; Josh 12:4; 13:12, 31 ; also mentioned in Deut 1:4 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A1/4"}
{"id":1346,"verse_id":"DEU.3.4","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.4","text":"Argob . This is a subdistrict of Bashan, perhaps north of the Yarmuk River. See Y. Aharoni, Land of the Bible , 314.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A4/1"}
{"id":1347,"verse_id":"DEU.3.8","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.8","text":"Mount Hermon . This is the famous peak at the southern end of the Anti-Lebanon mountain range known today as Jebel es-Sheik.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A8/1"}
{"id":1348,"verse_id":"DEU.3.9","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.9","text":"Sidonians were Phoenician inhabitants of the city of Sidon (now in Lebanon), about 47 mi (75 km) north of Mount Carmel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A9/1"}
{"id":1349,"verse_id":"DEU.3.9","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.9","text":"Sirion . This name is attested in the Ugaritic texts as sryn . See UT 495.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A9/2"}
{"id":1350,"verse_id":"DEU.3.9","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":9,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.9","text":"Senir . Probably this was actually one of the peaks of Hermon and not the main mountain ( Song of Songs 4:8 ; 1 Chr 5:23 ). It is mentioned in a royal inscription of Shalmaneser III of Assyria ( saniru ; see ANET 280).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A9/3"}
{"id":1351,"verse_id":"DEU.3.10","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.10","text":"Salecah . Today this is known as Salkhad , in Jordan, about 31 mi (50 km) east of the Jordan River in the Hauran Desert.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A10/1"}
{"id":1352,"verse_id":"DEU.3.10","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.10","text":"Edrei . See note on this term in 3:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A10/2"}
{"id":1353,"verse_id":"DEU.3.11","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.11","text":"Rabbath . This place name (usually occurring as Rabbah; 2 Sam 11:11; 12:27 ; Jer 49:3 ) refers to the ancient capital of the Ammonite kingdom, now the modern city of Amman, Jordan. The word means “great [one],” probably because of its political importance. The fact that the sarcophagus “still remain[ed]” there suggests this part of the verse is post-Mosaic, having been added as a matter of explanation for the existence of the artifact and also to verify the claim as to its size.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A11/4"}
{"id":1354,"verse_id":"DEU.3.12","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.12","text":"Reubenites and Gadites . By the time of Moses’ address the tribes of Reuben, Gad, and Manasseh had already been granted permission to settle in the Transjordan, provided they helped the other tribes subdue the occupants of Canaan (cf. Num 32:28-42 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A12/2"}
{"id":1355,"verse_id":"DEU.3.13","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.13","text":"Half the tribe of Manasseh . The tribe of Manasseh split into clans, with half opting to settle in Bashan and the other half in Canaan (cf. Num 32:39-42 ; Josh 17:1-13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A13/1"}
{"id":1356,"verse_id":"DEU.3.13","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.13","text":"Argob . See note on this term in v. 4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A13/2"}
{"id":1357,"verse_id":"DEU.3.14","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.14","text":"Geshurites . Geshur was a city and its surrounding area somewhere northeast of Bashan (cf. Josh 12:5 ; 13:11, 13 ). One of David’s wives was Maacah, the daughter of Talmai king of Geshur and mother of Absalom (cf. 2 Sam 13:37; 15:8 ; 1 Chr 3:2 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A14/1"}
{"id":1358,"verse_id":"DEU.3.14","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.14","text":"Maacathites . These were the people of a territory southwest of Mount Hermon on the Jordan River. The name probably has nothing to do with David’s wife from Geshur (see note on “Geshurites” earlier in this verse).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A14/2"}
{"id":1359,"verse_id":"DEU.3.14","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":14,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.14","text":"Havvoth-Jair . The Hebrew name means “villages of Jair,” the latter being named after a son (i.e., descendant) of Manasseh who took the area by conquest.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A14/3"}
{"id":1360,"verse_id":"DEU.3.15","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.15","text":"Machir was the name of another descendant of Manasseh (cf. Num 32:41 ; 1 Chr 7:14-19 ). Eastern Manasseh was thus divided between the Jairites and the Machirites.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A15/1"}
{"id":1361,"verse_id":"DEU.3.17","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.17","text":"The Salt Sea is another name for the Dead Sea (cf. Gen 14:3 ; Josh 3:16 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A17/3"}
{"id":1362,"verse_id":"DEU.3.17","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.17","text":"Pisgah . This appears to refer to a small range of mountains, the most prominent peak of which is Mount Nebo ( Num 21:20; 23:14 ; Deut 3:27 ; cf. 34:1 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A17/5"}
{"id":1363,"verse_id":"DEU.3.29","translation_id":"net-engnet","book_id":"DEU","chapter":3,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.29","text":"Beth Peor . This is probably the spot near Pisgah where Balaam attempted to curse the nation Israel ( Num 23:28 ). The Moabites also worshiped Baal there by the name “Baal [of] Peor” ( Num 25:1-5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%203%3A29/1"}
{"id":1364,"verse_id":"DEU.4.13","translation_id":"net-engnet","book_id":"DEU","chapter":4,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.13","text":"This is the first occurrence of the word בְּרִית ( bÿrit , “covenant”) in the Book of Deuteronomy but it appears commonly hereafter ( 4:23, 31; 5:2, 3; 7:9, 12; 8:18; 9:9, 10, 11, 15; 10:2, 4, 5, 8; 17:2; 29:1, 9, 12, 14, 15, 18, 21, 25; 31:9, 16, 20, 25, 26; 33:9 ). Etymologically, it derives from the notion of linking or yoking together. See M. Weinfeld, TDOT 2:255.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%204%3A13/1"}
{"id":1365,"verse_id":"DEU.4.26","translation_id":"net-engnet","book_id":"DEU","chapter":4,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.26","text":"I invoke heaven and earth as witnesses against you . This stock formula introduces what is known form-critically as a רִיב ( riv ) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel’s violation of the Lord ’s covenant with them (see Deut 30:19 ; Isa 1:2; 3:13 ; Jer 2:9 ). Since court proceedings required the testimony of witnesses, the Lord here summons heaven and earth (that is, all creation) to testify to his faithfulness, Israel’s disobedience, and the threat of judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%204%3A26/1"}
{"id":1366,"verse_id":"DEU.4.30","translation_id":"net-engnet","book_id":"DEU","chapter":4,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.30","text":"The phrase is not used here in a technical sense for the eschaton, but rather refers to a future time when Israel will be punished for its sin and experience exile. See Deut 31:29 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%204%3A30/1"}
{"id":1367,"verse_id":"DEU.4.48","translation_id":"net-engnet","book_id":"DEU","chapter":4,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.48","text":"Mount Siyon (the Hebrew name is שִׂיאֹן [ si ’ on ], not to be confused with Zion [ צִיּוֹן , tsiyyon ]) is another name for Mount Hermon, also called Sirion and Senir (cf. Deut 3:9 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%204%3A48/2"}
{"id":1368,"verse_id":"DEU.4.49","translation_id":"net-engnet","book_id":"DEU","chapter":4,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.49","text":"The sea of the Arabah refers to the Dead Sea, also known as the Salt Sea in OT times (cf. Deut 3:17 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%204%3A49/1"}
{"id":1369,"verse_id":"DEU.6.5","translation_id":"net-engnet","book_id":"DEU","chapter":6,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.5","text":"For NT variations on the Shema see Matt 22:37-39 ; Mark 12:29-30 ; Luke 10:27 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%206%3A5/4"}
{"id":1370,"verse_id":"DEU.6.8","translation_id":"net-engnet","book_id":"DEU","chapter":6,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.8","text":"Tie them as a sign on your forearm . Later Jewish tradition referred to the little leather containers tied to the forearms and foreheads as tefillin . They were to contain the following passages from the Torah: Exod 13:1-10, 11-16 ; Deut 6:5-9; 11:13-21 . The purpose was to serve as a “sign” of covenant relationship and obedience.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%206%3A8/1"}
{"id":1371,"verse_id":"DEU.6.8","translation_id":"net-engnet","book_id":"DEU","chapter":6,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.8","text":"Fasten them as symbols on your forehead . These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%206%3A8/2"}
{"id":1372,"verse_id":"DEU.6.9","translation_id":"net-engnet","book_id":"DEU","chapter":6,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.9","text":"The Hebrew term מְזוּזֹת ( mÿzuzot ) refers both to the door frames and to small cases attached on them containing scripture texts (always Deut 6:4-9 and 11:13-21 ; and sometimes the decalogue; Exod 13:1-10, 11-16 ; and Num 10:35-36 ). See J. H. Tigay, Deuteronomy (JPSTC), 443-44.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%206%3A9/1"}
{"id":1373,"verse_id":"DEU.6.16","translation_id":"net-engnet","book_id":"DEU","chapter":6,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.16","text":"The place name Massah ( מַסָּה , massah ) derives from a root ( נָסָה , nasah ) meaning “to test; to try.” The reference here is to the experience in the Sinai desert when Moses struck the rock to obtain water ( Exod 17:1-2 ). The complaining Israelites had, thus, “tested” the Lord , a wickedness that gave rise to the naming of the place ( Exod 17:7 ; cf. Deut 9:22; 33:8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%206%3A16/1"}
{"id":1374,"verse_id":"DEU.7.1","translation_id":"net-engnet","book_id":"DEU","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.1","text":"Hittites . The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c. ) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c. ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%207%3A1/1"}
{"id":1375,"verse_id":"DEU.7.1","translation_id":"net-engnet","book_id":"DEU","chapter":7,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.1","text":"Girgashites . These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%207%3A1/2"}
{"id":1376,"verse_id":"DEU.7.1","translation_id":"net-engnet","book_id":"DEU","chapter":7,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.1","text":"Amorites . Originally from the upper Euphrates region ( Amurru ), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%207%3A1/3"}
{"id":1377,"verse_id":"DEU.7.1","translation_id":"net-engnet","book_id":"DEU","chapter":7,"verse":1,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.1","text":"Canaanites . These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000 b.c. ). The OT identifies them as descendants of Ham ( Gen 10:6 ), the only Hamites to have settled north and east of Egypt.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%207%3A1/4"}
{"id":1378,"verse_id":"DEU.7.1","translation_id":"net-engnet","book_id":"DEU","chapter":7,"verse":1,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"5","reference":"7.1","text":"Perizzites . This is probably a subgroup of Canaanites ( Gen 13:7; 34:30 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%207%3A1/5"}
{"id":1379,"verse_id":"DEU.7.1","translation_id":"net-engnet","book_id":"DEU","chapter":7,"verse":1,"note_index":6,"note_type":"study_note","label":"NET study note","caller":"6","reference":"7.1","text":"Hivites . These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12 ).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%207%3A1/6"}
{"id":1380,"verse_id":"DEU.7.1","translation_id":"net-engnet","book_id":"DEU","chapter":7,"verse":1,"note_index":7,"note_type":"study_note","label":"NET study note","caller":"7","reference":"7.1","text":"Jebusites . These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29 ; Josh 15:8 ; 2 Sam 5:6; 24:16 ).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%207%3A1/7"}
{"id":1381,"verse_id":"DEU.7.1","translation_id":"net-engnet","book_id":"DEU","chapter":7,"verse":1,"note_index":8,"note_type":"study_note","label":"NET study note","caller":"8","reference":"7.1","text":"Seven . This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11 ; Deut 20:17 ; Josh 3:10; 9:1; 24:11 . Moreover, the “Table of Nations” ( Gen 10:15-19 ) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%207%3A1/8"}
{"id":1382,"verse_id":"DEU.7.5","translation_id":"net-engnet","book_id":"DEU","chapter":7,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.5","text":"Sacred pillars . The Hebrew word ( מַצֵּבֹת , matsevot ) denotes a standing pillar, usually made of stone. Its purpose was to mark the presence of a shrine or altar thought to have been visited by deity. Though sometimes associated with pure worship of the Lord ( Gen 28:18, 22; 31:13; 35:14 ; Exod 24:4 ), these pillars were usually associated with pagan cults and rituals ( Exod 23:24; 34:13 ; Deut 12:3 ; 1 Kgs 14:23 ; 2 Kgs 17:10 ; Hos 3:4; 10:1 ; Jer 43:13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%207%3A5/1"}
{"id":1383,"verse_id":"DEU.7.5","translation_id":"net-engnet","book_id":"DEU","chapter":7,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.5","text":"Sacred Asherah poles . A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [’ asherim ], as here). They were to be burned or cut down ( Deut 12:3; 16:21 ; Judg 6:25, 28, 30 ; 2 Kgs 18:4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%207%3A5/2"}
{"id":1384,"verse_id":"DEU.7.8","translation_id":"net-engnet","book_id":"DEU","chapter":7,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"7.8","text":"Redeeming you from the place of slavery . The Hebrew verb translated “redeeming” (from the root פָּדָה , padah ) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death ( Exod 12:1-14 ). Later, the firstborn sons of Israel, represented by the Levites, became the ransom ( Num 3:11-13 ). These were all types of the redemption effected by the death of Christ who described his atoning work as “a ransom for many” ( Matt 20:28 ; cf. 1 Pet 1:18 ).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%207%3A8/7"}
{"id":1385,"verse_id":"DEU.7.14","translation_id":"net-engnet","book_id":"DEU","chapter":7,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.14","text":"One of the ironies about the promises to the patriarchs concerning offspring was the characteristic barrenness of the wives of the men to whom these pledges were made (cf. Gen 11:30; 25:21; 29:31 ). Their affliction is in each case described by the very Hebrew word used here ( עֲקָרָה , ’ aqarah ), an affliction that will no longer prevail in Canaan.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%207%3A14/1"}
{"id":1386,"verse_id":"DEU.8.3","translation_id":"net-engnet","book_id":"DEU","chapter":8,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.3","text":"Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread ( Matt 4:4 ; cf. Luke 4:4 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%208%3A3/5"}
{"id":1387,"verse_id":"DEU.8.9","translation_id":"net-engnet","book_id":"DEU","chapter":8,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.9","text":"A land whose stones are iron . Since iron deposits are few and far between in Palestine, the reference here is probably to iron ore found in mines as opposed to the meteorite iron more commonly known in that area.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%208%3A9/2"}
{"id":1388,"verse_id":"DEU.9.2","translation_id":"net-engnet","book_id":"DEU","chapter":9,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.2","text":"Anakites . See note on this term in Deut 1:28 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%209%3A2/1"}
{"id":1389,"verse_id":"DEU.9.10","translation_id":"net-engnet","book_id":"DEU","chapter":9,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.10","text":"The very finger of God . This is a double figure of speech (1) in which God is ascribed human features (anthropomorphism) and (2) in which a part stands for the whole (synecdoche). That is, God, as Spirit, has no literal finger nor, if he had, would he write with his finger. Rather, the sense is that God himself – not Moses in any way – was responsible for the composition of the Ten Commandments (cf. Exod 31:18; 32:16; 34:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%209%3A10/1"}
{"id":1390,"verse_id":"DEU.9.22","translation_id":"net-engnet","book_id":"DEU","chapter":9,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.22","text":"Taberah . By popular etymology this derives from the Hebrew verb בָעַר ( ba ’ a r , “to burn”), thus, here, “burning.” The reference is to the Lord ’s fiery wrath against Israel because of their constant complaints against him ( Num 11:1-3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%209%3A22/1"}
{"id":1391,"verse_id":"DEU.9.22","translation_id":"net-engnet","book_id":"DEU","chapter":9,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.22","text":"Massah . See note on this term in Deut 6:16 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%209%3A22/2"}
{"id":1392,"verse_id":"DEU.9.22","translation_id":"net-engnet","book_id":"DEU","chapter":9,"verse":22,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.22","text":"Kibroth-Hattaavah . This place name means in Hebrew “burial places of appetite,” that is, graves that resulted from overindulgence. The reference is to the Israelites stuffing themselves with the quail God had provided and doing so with thanklessness ( Num 11:31-35 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%209%3A22/3"}
{"id":1393,"verse_id":"DEU.10.2","translation_id":"net-engnet","book_id":"DEU","chapter":10,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.2","text":"The same words . The care with which the replacement copy must be made underscores the importance of verbal precision in relaying the Lord ’s commandments.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2010%3A2/1"}
{"id":1394,"verse_id":"DEU.10.3","translation_id":"net-engnet","book_id":"DEU","chapter":10,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.3","text":"Acacia wood ( Heb “shittim wood”). This is wood from the acacia, the most common timber tree of the Sinai region. Most likely it is the species Acacia raddiana because this has the largest trunk. See F. N. Hepper, Illustrated Encyclopedia of Bible Plants , 63.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2010%3A3/1"}
{"id":1395,"verse_id":"DEU.10.6","translation_id":"net-engnet","book_id":"DEU","chapter":10,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.6","text":"Beeroth Bene-Yaaqan . This Hebrew name could be translated “the wells of Bene-Yaaqan” or “the wells of the sons of Yaaqan,” a site whose location cannot be determined (cf. Num 33:31-32 ; 1 Chr 1:42 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2010%3A6/1"}
{"id":1396,"verse_id":"DEU.10.6","translation_id":"net-engnet","book_id":"DEU","chapter":10,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.6","text":"Moserah . Since Aaron in other texts ( Num 20:28; 33:38 ) is said to have died on Mount Hor, this must be the Arabah region in which Hor was located.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2010%3A6/2"}
{"id":1397,"verse_id":"DEU.10.7","translation_id":"net-engnet","book_id":"DEU","chapter":10,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.7","text":"Gudgodah . This is probably the same as Haggidgad, which is also associated with Jotbathah ( Num 33:33 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2010%3A7/1"}
{"id":1398,"verse_id":"DEU.10.7","translation_id":"net-engnet","book_id":"DEU","chapter":10,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.7","text":"Jotbathah . This place, whose Hebrew name can be translated “place of wadis,” is possibly modern Ain Tabah , just north of Eilat, or Tabah , 6.5 mi (11 km) south of Eilat on the west shore of the Gulf of Aqaba.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2010%3A7/2"}
{"id":1399,"verse_id":"DEU.10.8","translation_id":"net-engnet","book_id":"DEU","chapter":10,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.8","text":"The Lord set apart the tribe of Levi . This was not the initial commissioning of the tribe of Levi to this ministry (cf. Num 3:11-13; 8:12-26 ), but with Aaron’s death it seemed appropriate to Moses to reiterate Levi’s responsibilities. There is no reference in the Book of Numbers to this having been done, but the account of Eleazar’s succession to the priesthood there ( Num 20:25-28 ) would provide a setting for this to have occurred.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2010%3A8/1"}
{"id":1400,"verse_id":"DEU.10.8","translation_id":"net-engnet","book_id":"DEU","chapter":10,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.8","text":"To formulate blessings . The most famous example of this is the priestly “blessing formula” of Num 6:24-26 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2010%3A8/2"}
{"id":1401,"verse_id":"DEU.10.9","translation_id":"net-engnet","book_id":"DEU","chapter":10,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.9","text":"Levi has no allotment or inheritance . As the priestly tribe, Levi would have no land allotment except for forty-eight towns set apart for their use ( Num 35:1-8 ; Josh 21:1-42 ). But theirs was a far greater inheritance, for the Lord himself was their apportionment, that is, service to him would be their full-time and lifelong privilege ( Num 18:20-24 ; Deut 18:2 ; Josh 13:33 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2010%3A9/1"}
{"id":1402,"verse_id":"DEU.11.6","translation_id":"net-engnet","book_id":"DEU","chapter":11,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.6","text":"Dathan and Abiram . These two (along with others) had challenged Moses’ leadership in the desert with the result that the earth beneath them opened up and they and their families disappeared ( Num 16:1-3, 31-35 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2011%3A6/1"}
{"id":1403,"verse_id":"DEU.11.12","translation_id":"net-engnet","book_id":"DEU","chapter":11,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.12","text":"From the beginning to the end of the year . This refers to the agricultural year that was marked by the onset of the heavy rains, thus the autumn. See note on the phrase “the former and the latter rains” in v. 14 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2011%3A12/3"}
{"id":1404,"verse_id":"DEU.11.14","translation_id":"net-engnet","book_id":"DEU","chapter":11,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.14","text":"The autumn and the spring rains . The “former” ( יוֹרֶה , yoreh ) and “latter” ( מַלְקוֹשׁ , malqosh ) rains come in abundance respectively in September/October and March/April. Planting of most crops takes place before the former rains fall and the harvests follow the latter rains.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2011%3A14/3"}
{"id":1405,"verse_id":"DEU.11.26","translation_id":"net-engnet","book_id":"DEU","chapter":11,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.26","text":"A blessing and a curse . Every extant treaty text of the late Bronze Age attests to a section known as the “blessings and curses,” the former for covenant loyalty and the latter for covenant breach. Blessings were promised rewards for obedience; curses were threatened judgments for disobedience. In the Book of Deuteronomy these are fully developed in 27:1 – 28:68 . Here Moses adumbrates the whole by way of anticipation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2011%3A26/1"}
{"id":1406,"verse_id":"DEU.11.29","translation_id":"net-engnet","book_id":"DEU","chapter":11,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.29","text":"Mount Gerizim…Mount Ebal . These two mountains are near the ancient site of Shechem and the modern city of Nablus. The valley between them is like a great amphitheater with the mountain slopes as seating sections. The place was sacred because it was there that Abraham pitched his camp and built his first altar after coming to Canaan ( Gen 12:6 ). Jacob also settled at Shechem for a time and dug a well from which Jesus once requested a drink of water ( Gen 33:18-20 ; John 4:5-7 ). When Joshua and the Israelites finally brought Canaan under control they assembled at Shechem as Moses commanded and undertook a ritual of covenant reaffirmation ( Josh 8:30-35; 24:1, 25 ). Half the tribes stood on Mt. Gerizim and half on Mt. Ebal and in antiphonal chorus pledged their loyalty to the Lord before Joshua and the Levites who stood in the valley below ( Josh 8:33 ; cf. Deut 27:11-13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2011%3A29/1"}
{"id":1407,"verse_id":"DEU.11.30","translation_id":"net-engnet","book_id":"DEU","chapter":11,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.30","text":"Gilgal . From a Hebrew verb root גָלַל ( galal , “to roll”) this place name means “circle” or “rolling,” a name given because God had “rolled away the reproach of Egypt from you” ( Josh 5:9 ). It is perhaps to be identified with Khirbet el-Metjir, 1.2 mi (2 km) northeast of OT Jericho.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2011%3A30/2"}
{"id":1408,"verse_id":"DEU.12.2","translation_id":"net-engnet","book_id":"DEU","chapter":12,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.2","text":"Every leafy tree . This expression refers to evergreens which, because they keep their foliage throughout the year, provided apt symbolism for nature cults such as those practiced in Canaan. The deity particularly in view is Asherah, wife of the great god El, who was considered the goddess of fertility and whose worship frequently took place at shrines near or among clusters (groves) of such trees (see also Deut 7:5 ). See J. Hadley, NIDOTTE 1:569-70; J. DeMoor, TDOT 1:438-44.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2012%3A2/2"}
{"id":1409,"verse_id":"DEU.12.3","translation_id":"net-engnet","book_id":"DEU","chapter":12,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.3","text":"Sacred pillars . These are the stelae (stone pillars; the Hebrew term is מַצֵּבֹת , matsevot ) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2012%3A3/1"}
{"id":1410,"verse_id":"DEU.12.3","translation_id":"net-engnet","book_id":"DEU","chapter":12,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.3","text":"Sacred Asherah poles . The Hebrew term (plural) is אֲשֵׁרִים (’ asherim ). See note on the word “(leafy) tree” in v. 2 , and also Deut 7:5 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2012%3A3/2"}
{"id":1411,"verse_id":"DEU.12.12","translation_id":"net-engnet","book_id":"DEU","chapter":12,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.12","text":"They have no allotment or inheritance with you . See note on the word “inheritance” in Deut 10:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2012%3A12/2"}
{"id":1412,"verse_id":"DEU.12.14","translation_id":"net-engnet","book_id":"DEU","chapter":12,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.14","text":"This injunction to worship in a single and central sanctuary – one limited and appropriate to the thrice-annual festival celebrations (see Exod 23:14-17; 34:22-24 ; Lev 23:4-36 ; Deut 16:16-17 ) – marks a departure from previous times when worship was carried out at local shrines (cf. Gen 8:20; 12:7; 13:18; 22:9; 26:25; 35:1, 3, 7 ; Exod 17:15 ). Apart from the corporate worship of the whole theocratic community, however, worship at local altars would still be permitted as in the past ( Deut 16:21 ; Judg 6:24-27; 13:19-20 ; 1 Sam 7:17; 10:5, 13 ; 2 Sam 24:18-25 ; 1 Kgs 18:30 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2012%3A14/2"}
{"id":1413,"verse_id":"DEU.12.23","translation_id":"net-engnet","book_id":"DEU","chapter":12,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.23","text":"The blood is life itself . This is a figure of speech (metonymy) in which the cause or means (the blood) stands for the result or effect (life). That is, life depends upon the existence and circulation of blood, a truth known empirically but not scientifically tested and proved until the 17th century a.d. (cf. Lev 17:11 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2012%3A23/1"}
{"id":1414,"verse_id":"DEU.12.27","translation_id":"net-engnet","book_id":"DEU","chapter":12,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.27","text":"These other sacrifices would be so-called peace or fellowship offerings whose ritual required a different use of the blood from that of burnt (sin and trespass) offerings (cf. Lev 3; 7:11-14, 19-21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2012%3A27/1"}
{"id":1415,"verse_id":"DEU.12.32","translation_id":"net-engnet","book_id":"DEU","chapter":12,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.32","text":"Beginning with 12:32 , the verse numbers through 13:18 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 12:32 ET = 13:1 HT, 13:1 ET = 13:2 HT, 13:2 ET = 13:3 HT, etc., through 13:18 ET = 13:19 HT. With 14:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2012%3A32/1"}
{"id":1416,"verse_id":"DEU.12.32","translation_id":"net-engnet","book_id":"DEU","chapter":12,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.32","text":"Do not add to it or subtract from it . This prohibition makes at least two profound theological points: (1) This work by Moses is of divine origination (i.e., it is inspired) and therefore can tolerate no human alteration; and (2) the work is complete as it stands (i.e., it is canonical).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2012%3A32/3"}
{"id":1417,"verse_id":"DEU.13.10","translation_id":"net-engnet","book_id":"DEU","chapter":13,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.10","text":"Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14 ; Num 15:35 ; Deut 21:21 ; Josh 7:25 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2013%3A10/1"}
{"id":1418,"verse_id":"DEU.13.11","translation_id":"net-engnet","book_id":"DEU","chapter":13,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.11","text":"Some see in this statement an argument for the deterrent effect of capital punishment ( Deut 17:13; 19:20; 21:21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2013%3A11/1"}
{"id":1419,"verse_id":"DEU.14.1","translation_id":"net-engnet","book_id":"DEU","chapter":14,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.1","text":"Do not cut yourselves or shave your forehead bald . These were pagan practices associated with mourning the dead; they were not be imitated by God’s people (though they frequently were; cf. 1 Kgs 18:28 ; Jer 16:6; 41:5; 47:5 ; Hos 7:14 [LXX]; Mic 5:1 ). For other warnings against such practices see Lev 21:5 ; Jer 16:5 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2014%3A1/2"}
{"id":1420,"verse_id":"DEU.14.21","translation_id":"net-engnet","book_id":"DEU","chapter":14,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.21","text":"Do not boil a young goat in its mother’s milk . This strange prohibition – one whose rationale is unclear but probably related to pagan ritual – may seem out of place here but actually is not for the following reasons: (1) the passage as a whole opens with a prohibition against heathen mourning rites (i.e., death, vv. 1-2 ) and closes with what appear to be birth and infancy rites. (2) In the other two places where the stipulation occurs ( Exod 23:19 and Exod 34:26 ) it similarly concludes major sections. (3) Whatever the practice signified it clearly was abhorrent to the Lord and fittingly concludes the topic of various breaches of purity and holiness as represented by the ingestion of unclean animals (vv. 3-21 ). See C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid In Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in its Mother’s Milk,” JJS 30 (1979): 23-35.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2014%3A21/2"}
{"id":1421,"verse_id":"DEU.15.12","translation_id":"net-engnet","book_id":"DEU","chapter":15,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.12","text":"Elsewhere in the OT, the Israelites are called “Hebrews” ( עִבְרִי , ’ ivriy ) by outsiders, rarely by themselves (cf. Gen 14:13; 39:14, 17; 41:12 ; Exod 1:15, 16, 19; 2:6, 7, 11, 13 ; 1 Sam 4:6 ; Jonah 1:9 ). Thus, here and in the parallel passage in Exod 21:2-6 the term עִבְרִי may designate non-Israelites, specifically a people well-known throughout the ancient Near East as ’ apiru or habiru . They lived a rather vagabond lifestyle, frequently hiring themselves out as laborers or mercenary soldiers. While accounting nicely for the surprising use of the term here in an Israelite law code, the suggestion has against it the unlikelihood that a set of laws would address such a marginal people so specifically (as opposed to simply calling them aliens or the like). More likely עִבְרִי is chosen as a term to remind Israel that when they were “Hebrews,” that is, when they were in Egypt, they were slaves. Now that they are free they must not keep their fellow Israelites in economic bondage. See v. 15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2015%3A12/1"}
{"id":1422,"verse_id":"DEU.15.17","translation_id":"net-engnet","book_id":"DEU","chapter":15,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.17","text":"When the bondslave’s ear was drilled through to the door , the door in question was that of the master’s house. In effect, the bondslave is declaring his undying and lifelong loyalty to his creditor. The scar (or even hole) in the earlobe would testify to the community that the slave had surrendered independence and personal rights. This may be what Paul had in mind when he said “I bear on my body the marks of Jesus” ( Gal 6:17 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2015%3A17/1"}
{"id":1423,"verse_id":"DEU.16.1","translation_id":"net-engnet","book_id":"DEU","chapter":16,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.1","text":"The month Abib , later called Nisan ( Neh 2:1 ; Esth 3:7 ), corresponds to March-April in the modern calendar.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2016%3A1/1"}
{"id":1424,"verse_id":"DEU.16.22","translation_id":"net-engnet","book_id":"DEU","chapter":16,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.22","text":"Sacred pillar . This refers to the stelae (stone pillars; the Hebrew term is מַצֵּבֹת , matsevot ) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2016%3A22/1"}
{"id":1425,"verse_id":"DEU.18.1","translation_id":"net-engnet","book_id":"DEU","chapter":18,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.1","text":"Of his inheritance . This is a figurative way of speaking of the produce of the land the Lord will give to his people. It is the Lord ’s inheritance, but the Levites are allowed to eat it since they themselves have no inheritance among the other tribes of Israel.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2018%3A1/2"}
{"id":1426,"verse_id":"DEU.19.2","translation_id":"net-engnet","book_id":"DEU","chapter":19,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.2","text":"These three cities , later designated by Joshua, were Kedesh of Galilee, Shechem, and Hebron ( Josh 20:7-9 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2019%3A2/1"}
{"id":1427,"verse_id":"DEU.19.9","translation_id":"net-engnet","book_id":"DEU","chapter":19,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.9","text":"You will add three more cities . Since these are alluded to nowhere else and thus were probably never added, this must be a provision for other cities of refuge should they be needed (cf. v. 8 ). See P. C. Craigie, Deuteronomy (NICOT), 267.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2019%3A9/3"}
{"id":1428,"verse_id":"DEU.19.13","translation_id":"net-engnet","book_id":"DEU","chapter":19,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.13","text":"Purge out the blood of the innocent . Because of the corporate nature of Israel’s community life, the whole community shared in the guilt of unavenged murder unless and until vengeance occurred. Only this would restore spiritual and moral equilibrium ( Num 35:33 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2019%3A13/1"}
{"id":1429,"verse_id":"DEU.19.21","translation_id":"net-engnet","book_id":"DEU","chapter":19,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.21","text":"This kind of justice is commonly called lex talionis or “measure for measure” (cf. Exod 21:23-25 ; Lev 24:19-20 ). It is likely that it is the principle that is important and not always a strict application. That is, the punishment should fit the crime and it may do so by the payment of fines or other suitable and equitable compensation (cf. Exod 22:21 ; Num 35:31 ). See T. S. Frymer-Kensky, “Tit for Tat: The Principle of Equal Retribution in Near Eastern and Biblical Law,” BA 43 (1980): 230-34.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2019%3A21/1"}
{"id":1430,"verse_id":"DEU.20.2","translation_id":"net-engnet","book_id":"DEU","chapter":20,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.2","text":"The reference to the priest suggests also the presence of the ark of the covenant, the visible sign of God’s presence. The whole setting is clearly that of “holy war” or “Yahweh war,” in which God himself takes initiative as the true commander of the forces of Israel (cf. Exod 14:14-18; 15:3-10 ; Deut 3:22; 7:18-24; 31:6, 8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2020%3A2/1"}
{"id":1431,"verse_id":"DEU.20.17","translation_id":"net-engnet","book_id":"DEU","chapter":20,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.17","text":"Hittite . The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c. ) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c. ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2020%3A17/2"}
{"id":1432,"verse_id":"DEU.20.17","translation_id":"net-engnet","book_id":"DEU","chapter":20,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.17","text":"Amorite . Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2020%3A17/3"}
{"id":1433,"verse_id":"DEU.20.17","translation_id":"net-engnet","book_id":"DEU","chapter":20,"verse":17,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"20.17","text":"Canaanite . These were the indigenous peoples of the land of Palestine, going back to the beginning of recorded history (ca. 3000 b.c. ). The OT identifies them as descendants of Ham ( Gen 10:6 ), the only Hamites to have settled north and east of Egypt.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2020%3A17/4"}
{"id":1434,"verse_id":"DEU.20.17","translation_id":"net-engnet","book_id":"DEU","chapter":20,"verse":17,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"5","reference":"20.17","text":"Perizzite . This probably refers to a subgroup of Canaanites ( Gen 13:7; 34:30 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2020%3A17/5"}
{"id":1435,"verse_id":"DEU.20.17","translation_id":"net-engnet","book_id":"DEU","chapter":20,"verse":17,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"6","reference":"20.17","text":"Hivite . These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on “Horites” in Deut 2:12 ).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2020%3A17/6"}
{"id":1436,"verse_id":"DEU.21.4","translation_id":"net-engnet","book_id":"DEU","chapter":21,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.4","text":"The unworked heifer, fresh stream, and uncultivated valley speak of ritual purity – of freedom from human contamination.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2021%3A4/2"}
{"id":1437,"verse_id":"DEU.21.12","translation_id":"net-engnet","book_id":"DEU","chapter":21,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.12","text":"This requirement for the woman to shave her head may symbolize the putting away of the old life and customs in preparation for being numbered among the people of the Lord . The same is true for the two following requirements.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2021%3A12/1"}
{"id":1438,"verse_id":"DEU.21.14","translation_id":"net-engnet","book_id":"DEU","chapter":21,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.14","text":"Heb “send her off.” The Hebrew term שִׁלַּחְתָּה ( shillakhtah ) is a somewhat euphemistic way of referring to divorce, the matter clearly in view here (cf. Deut 22:19, 29; 24:1, 3 ; Jer 3:1 ; Mal 2:16 ). This passage does not have the matter of divorce as its principal objective, so it should not be understood as endorsing divorce generally. It merely makes the point that if grounds for divorce exist (see Deut 24:1-4 ), and then divorce ensues, the husband could in no way gain profit from it.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2021%3A14/1"}
{"id":1439,"verse_id":"DEU.21.14","translation_id":"net-engnet","book_id":"DEU","chapter":21,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"21.14","text":"You have humiliated her . Since divorce was considered rejection, the wife subjected to it would “lose face” in addition to the already humiliating event of having become a wife by force ( 21:11-13 ). Furthermore, the Hebrew verb translated “humiliated” here ( עָנָה , ’ anah ), commonly used to speak of rape (cf. Gen 34:2 ; 2 Sam 13:12, 14, 22, 32 ; Judg 19:24 ), likely has sexual overtones as well. The woman may not be enslaved or abused after the divorce because it would be double humiliation (see also E. H. Merrill, Deuteronomy [NAC], 291).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2021%3A14/5"}
{"id":1440,"verse_id":"DEU.21.23","translation_id":"net-engnet","book_id":"DEU","chapter":21,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.23","text":"The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13 ) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2021%3A23/3"}
{"id":1441,"verse_id":"DEU.22.15","translation_id":"net-engnet","book_id":"DEU","chapter":22,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.15","text":"In light of v. 17 this would evidently be blood-stained sheets indicative of the first instance of intercourse. See E. H. Merrill, Deuteronomy (NAC), 302-3.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2022%3A15/1"}
{"id":1442,"verse_id":"DEU.22.30","translation_id":"net-engnet","book_id":"DEU","chapter":22,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.30","text":"Beginning with 22:30 , the verse numbers through 23:25 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 22:30 ET = 23:1 HT, 23:1 ET = 23:2 HT, 23:2 ET = 23:3 HT, etc., through 23:25 ET = 23:26 HT. With 24:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2022%3A30/1"}
{"id":1443,"verse_id":"DEU.22.30","translation_id":"net-engnet","book_id":"DEU","chapter":22,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.30","text":"This presupposes either the death of the father or their divorce since it would be impossible for one to marry his stepmother while his father was still married to her.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2022%3A30/3"}
{"id":1444,"verse_id":"DEU.23.1","translation_id":"net-engnet","book_id":"DEU","chapter":23,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.1","text":"The Hebrew term translated “assembly” ( קָהָל , qahal ) does not refer here to the nation as such but to the formal services of the tabernacle or temple. Since emasculated or other sexually abnormal persons were commonly associated with pagan temple personnel, the thrust here may be primarily polemical in intent. One should not read into this anything having to do with the mentally and physically handicapped as fit to participate in the life and ministry of the church.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2023%3A1/3"}
{"id":1445,"verse_id":"DEU.23.3","translation_id":"net-engnet","book_id":"DEU","chapter":23,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.3","text":"An Ammonite or Moabite . These descendants of Lot by his two daughters (cf. Gen 19:30-38 ) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2023%3A3/1"}
{"id":1446,"verse_id":"DEU.23.8","translation_id":"net-engnet","book_id":"DEU","chapter":23,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.8","text":"Concessions were made to the Edomites and Egyptians (as compared to the others listed in vv. 1-6 ) because the Edomites (i.e., Esauites) were full “brothers” of Israel and the Egyptians had provided security and sustenance for Israel for more than four centuries.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2023%3A8/1"}
{"id":1447,"verse_id":"DEU.23.25","translation_id":"net-engnet","book_id":"DEU","chapter":23,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.25","text":"For the continuation of these practices into NT times see Matt 12:1-8 ; Mark 2:23-28 ; Luke 6:1-5 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2023%3A25/1"}
{"id":1448,"verse_id":"DEU.24.4","translation_id":"net-engnet","book_id":"DEU","chapter":24,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.4","text":"The issue here is not divorce and its grounds per se but prohibition of remarriage to a mate whom one has previously divorced.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2024%3A4/2"}
{"id":1449,"verse_id":"DEU.24.6","translation_id":"net-engnet","book_id":"DEU","chapter":24,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.6","text":"Taking millstones as security on a loan would amount to taking the owner’s own life in pledge, since the millstones were the owner’s means of earning a living and supporting his family.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2024%3A6/1"}
{"id":1450,"verse_id":"DEU.24.9","translation_id":"net-engnet","book_id":"DEU","chapter":24,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.9","text":"What the Lord your God did to Miriam . The reference is to Miriam’s having contracted leprosy because of her intemperate challenge to Moses’ leadership ( Num 12:1-15 ). The purpose for the allusion here appears to be the assertion of the theocratic leadership of the priests who, like Moses, should not be despised.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2024%3A9/1"}
{"id":1451,"verse_id":"DEU.25.5","translation_id":"net-engnet","book_id":"DEU","chapter":25,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.5","text":"This is the so-called “levirate” custom (from the Latin term levir , “brother-in-law”), an ancient provision whereby a man who died without male descendants to carry on his name could have a son by proxy, that is, through a surviving brother who would marry his widow and whose first son would then be attributed to the brother who had died. This is the only reference to this practice in an OT legal text but it is illustrated in the story of Judah and his sons () and possibly in the account of Ruth and Boaz ( Ruth 2:8; 3:12; 4:6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2025%3A5/2"}
{"id":1452,"verse_id":"DEU.25.9","translation_id":"net-engnet","book_id":"DEU","chapter":25,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.9","text":"The removal of the sandal was likely symbolic of the relinquishment by the man of any claim to his dead brother’s estate since the sandal was associated with the soil or land (cf. Ruth 4:7-8 ). Spitting in the face was a sign of utmost disgust or disdain, an emotion the rejected widow would feel toward her uncooperative brother-in-law (cf. Num 12:14 ; Lev 15:8 ). See W. Bailey, NIDOTTE 2:544.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2025%3A9/1"}
{"id":1453,"verse_id":"DEU.25.18","translation_id":"net-engnet","book_id":"DEU","chapter":25,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.18","text":"See Exod 17:8-16 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2025%3A18/1"}
{"id":1454,"verse_id":"DEU.25.19","translation_id":"net-engnet","book_id":"DEU","chapter":25,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.19","text":"This command is fulfilled in 1 Sam 15:1-33 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2025%3A19/4"}
{"id":1455,"verse_id":"DEU.26.2","translation_id":"net-engnet","book_id":"DEU","chapter":26,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.2","text":"The place where he chooses to locate his name . This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. 14 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2026%3A2/2"}
{"id":1456,"verse_id":"DEU.26.5","translation_id":"net-engnet","book_id":"DEU","chapter":26,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.5","text":"A wandering Aramean . This is a reference to Jacob whose mother Rebekah was an Aramean ( Gen 24:10; 25:20, 26 ) and who himself lived in Aram for at least twenty years ( Gen 31:41-42 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2026%3A5/2"}
{"id":1457,"verse_id":"DEU.26.14","translation_id":"net-engnet","book_id":"DEU","chapter":26,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.14","text":"These practices suggest overtones of pagan ritual, all of which the confessor denies having undertaken. In Canaan they were connected with fertility practices associated with harvest time. See E. H. Merrill, Deuteronomy (NAC), 335-36.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2026%3A14/1"}
{"id":1458,"verse_id":"DEU.28.6","translation_id":"net-engnet","book_id":"DEU","chapter":28,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.6","text":"Come in…go out . To “come in” and “go out” is a figure of speech (merism) indicating all of life and its activities.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2028%3A6/1"}
{"id":1459,"verse_id":"DEU.28.19","translation_id":"net-engnet","book_id":"DEU","chapter":28,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.19","text":"See note on the similar expression in v. 6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2028%3A19/1"}
{"id":1460,"verse_id":"DEU.28.60","translation_id":"net-engnet","book_id":"DEU","chapter":28,"verse":60,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.60","text":"These are the plagues the Lord inflicted on the Egyptians prior to the exodus which, though they did not fall upon the Israelites, must have caused great terror (cf. Exod 15:26 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2028%3A60/1"}
{"id":1461,"verse_id":"DEU.29.1","translation_id":"net-engnet","book_id":"DEU","chapter":29,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.1","text":"Beginning with 29:1 , the verse numbers through 29:29 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 29:1 ET = 28:69 HT, 29:2 ET = 29:1 HT, 29:3 ET = 29:2 HT, etc., through 29:29 ET = 29:28 HT. With 30:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2029%3A1/1"}
{"id":1462,"verse_id":"DEU.29.1","translation_id":"net-engnet","book_id":"DEU","chapter":29,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.1","text":"Horeb is another name for Mount Sinai (which some English versions substitute here for clarity, cf. NCV, TEV, CEV, NLT).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2029%3A1/2"}
{"id":1463,"verse_id":"DEU.32.13","translation_id":"net-engnet","book_id":"DEU","chapter":32,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"32.13","text":"Olive oil from rock probably suggests olive trees growing on rocky ledges and yet doing so productively. See E. H. Merrill, Deuteronomy (NAC), 415; cf. TEV “their olive trees flourished in stony ground.”","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2032%3A13/5"}
{"id":1464,"verse_id":"DEU.32.21","translation_id":"net-engnet","book_id":"DEU","chapter":32,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.21","text":"They have made me jealous . The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24 ). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2032%3A21/1"}
{"id":1465,"verse_id":"DEU.32.32","translation_id":"net-engnet","book_id":"DEU","chapter":32,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.32","text":"Sodom…Gomorrah . The term “vine” is a reference to the pagan deities which, the passage says, find their ultimate source in Sodom and Gomorrah, that is, in the soil of perversion exemplified by these places (cf. Gen 18:20; 19:4-28 ; Isa 1:10; 3:9 ; Jer 23:14 ; Lam 4:6 ; Ezek 16:44-52 ; Matt 10:15; 11:23-24 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2032%3A32/2"}
{"id":1466,"verse_id":"DEU.32.49","translation_id":"net-engnet","book_id":"DEU","chapter":32,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.49","text":"Abarim . This refers to the high plateau region of the Transjordan, the highest elevation of which is Mount Pisgah (or Nebo; cf. Deut 34:1 ). See also the note on the name “Pisgah” in Deut 3:17 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2032%3A49/1"}
{"id":1467,"verse_id":"DEU.32.50","translation_id":"net-engnet","book_id":"DEU","chapter":32,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"32.50","text":"Mount Hor . See note on the name “Moserah” in Deut 10:6 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2032%3A50/3"}
{"id":1468,"verse_id":"DEU.33.5","translation_id":"net-engnet","book_id":"DEU","chapter":33,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.5","text":"Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר ( yashar , “be upright”). See note on the term in Deut 32:15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2033%3A5/2"}
{"id":1469,"verse_id":"DEU.33.5","translation_id":"net-engnet","book_id":"DEU","chapter":33,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"33.5","text":"The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2033%3A5/3"}
{"id":1470,"verse_id":"DEU.33.8","translation_id":"net-engnet","book_id":"DEU","chapter":33,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.8","text":"Thummim and Urim . These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30 ; Lev 8:8 ; Num 27:21 ; 1 Sam 28:6 . See also C. Van Dam, NIDOTTE 1:329-31.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2033%3A8/1"}
{"id":1471,"verse_id":"DEU.33.8","translation_id":"net-engnet","book_id":"DEU","chapter":33,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"33.8","text":"Massah means “testing” in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7 ; Deut 6:16; 9:22 ; Ps 95:8-9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2033%3A8/3"}
{"id":1472,"verse_id":"DEU.33.8","translation_id":"net-engnet","book_id":"DEU","chapter":33,"verse":8,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"33.8","text":"Meribah means “contention, argument” in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13, 24 ; Ps 106:32 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2033%3A8/4"}
{"id":1473,"verse_id":"DEU.33.9","translation_id":"net-engnet","book_id":"DEU","chapter":33,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.9","text":"This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident ( Exod 32:25-29 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2033%3A9/1"}
{"id":1474,"verse_id":"DEU.33.16","translation_id":"net-engnet","book_id":"DEU","chapter":33,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.16","text":"This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2033%3A16/2"}
{"id":1475,"verse_id":"DEU.33.17","translation_id":"net-engnet","book_id":"DEU","chapter":33,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.17","text":"Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split ( Gen 48:19-20 ). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2033%3A17/1"}
{"id":1476,"verse_id":"DEU.33.22","translation_id":"net-engnet","book_id":"DEU","chapter":33,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.22","text":"He will leap forth from Bashan . This may refer to Dan’s conquest of Laish, a region just to the west of Bashan ( Judg 18:27-28 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2033%3A22/1"}
{"id":1477,"verse_id":"DEU.33.24","translation_id":"net-engnet","book_id":"DEU","chapter":33,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.24","text":"Dip his foot in olive oil . This is a metaphor for prosperity, one especially apt in light of the abundance of olive groves in the area settled by Asher. The Hebrew term refers to olive oil, which symbolizes blessing in the OT. See R. Way, NIDOTTE 4:171-73.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2033%3A24/1"}
{"id":1478,"verse_id":"DEU.33.26","translation_id":"net-engnet","book_id":"DEU","chapter":33,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.26","text":"Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר ( yashar , “be upright”). See note on the term in Deut 32:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2033%3A26/1"}
{"id":1479,"verse_id":"DEU.34.1","translation_id":"net-engnet","book_id":"DEU","chapter":34,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.1","text":"For the geography involved, see note on the term “Pisgah” in Deut 3:17 . map For the location of Jericho see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2034%3A1/1"}
{"id":1480,"verse_id":"DEU.34.9","translation_id":"net-engnet","book_id":"DEU","chapter":34,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.9","text":"See Num 27:18 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2034%3A9/1"}
{"id":1481,"verse_id":"DEU.34.10","translation_id":"net-engnet","book_id":"DEU","chapter":34,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.10","text":"See Num 12:8 ; Deut 18:15-18 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Deuteronomy%2034%3A10/1"}
{"id":1482,"verse_id":"JOS.3.3","translation_id":"net-engnet","book_id":"JOS","chapter":3,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.3","text":"The ark of the covenant refers to the wooden chest that symbolized God’s presence among his covenant people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joshua%203%3A3/1"}
{"id":1483,"verse_id":"JOS.4.19","translation_id":"net-engnet","book_id":"JOS","chapter":4,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.19","text":"The first month was the month Abib (= late March-early April in the modern calendar). The Passover in Egypt also occurred on the tenth day of the first month ( Exod 12:2; 13:4 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joshua%204%3A19/1"}
{"id":1484,"verse_id":"JOS.5.9","translation_id":"net-engnet","book_id":"JOS","chapter":5,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.9","text":"One might take the disgrace of Egypt as a reference to their uncircumcised condition (see Gen 34:14 ), but the generation that left Egypt was circumcised (see v. 5 ). It more likely refers to the disgrace they experienced in Egyptian slavery. When this new generation reached the promised land and renewed their covenantal commitment to the Lord by submitting to the rite of circumcision, the Lord ’s deliverance of his people from slavery, which had begun with the plagues and the crossing of the Red Sea, reached its climax. See T. C. Butler, Joshua (WBC), 59.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joshua%205%3A9/2"}
{"id":1485,"verse_id":"JOS.5.9","translation_id":"net-engnet","book_id":"JOS","chapter":5,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.9","text":"The name Gilgal sounds like the Hebrew verb “roll away” ( גַּלַל , galal ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Joshua%205%3A9/3"}
{"id":1486,"verse_id":"JOS.5.14","translation_id":"net-engnet","book_id":"JOS","chapter":5,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.14","text":"The Lord’s heavenly army, like an earthly army, has a commander who leads the troops. For the phrase שַׂר־צְבָא ( sar-tsÿva ’, “army commander”) in the human sphere, see among many other references Gen 21:22, 32; 26:26 ; Judg 4:2, 7 ; 1 Sam 12:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joshua%205%3A14/2"}
{"id":1487,"verse_id":"JOS.5.14","translation_id":"net-engnet","book_id":"JOS","chapter":5,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.14","text":"The commander’s appearance seems to be for Joshua’s encouragement. Joshua could now lead Israel into battle knowing that the Lord ’s invisible army would ensure victory.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Joshua%205%3A14/3"}
{"id":1488,"verse_id":"JOS.7.5","translation_id":"net-engnet","book_id":"JOS","chapter":7,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.5","text":"The precise geographical location of the Israelite defeat at this “steep slope” is uncertain.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joshua%207%3A5/2"}
{"id":1489,"verse_id":"JOS.7.6","translation_id":"net-engnet","book_id":"JOS","chapter":7,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.6","text":"Tearing one’s clothes was an outward expression of extreme sorrow (see Gen 37:34; 44:13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joshua%207%3A6/1"}
{"id":1490,"verse_id":"JOS.7.6","translation_id":"net-engnet","book_id":"JOS","chapter":7,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.6","text":"Throwing dirt on one’s head was an outward expression of extreme sorrow (see Lam 2:10 ; Ezek 27:30 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Joshua%207%3A6/4"}
{"id":1491,"verse_id":"JOS.8.29","translation_id":"net-engnet","book_id":"JOS","chapter":8,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.29","text":"For the legal background of this action, see Deut 21:22-23 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joshua%208%3A29/2"}
{"id":1492,"verse_id":"JOS.9.22","translation_id":"net-engnet","book_id":"JOS","chapter":9,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.22","text":"Verses 22-27 appear to elaborate on v. 21 b.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joshua%209%3A22/1"}
{"id":1493,"verse_id":"JOS.10.27","translation_id":"net-engnet","book_id":"JOS","chapter":10,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.27","text":"For the legal background of the removal of the corpses before sundown, see Deut 21:22-23 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joshua%2010%3A27/1"}
{"id":1494,"verse_id":"JOS.12.3","translation_id":"net-engnet","book_id":"JOS","chapter":12,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.3","text":"The Sea of Kinnereth is another name for the Sea of Galilee. See the note on the word “Kinnereth” in 11:2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joshua%2012%3A3/2"}
{"id":1495,"verse_id":"JOS.12.3","translation_id":"net-engnet","book_id":"JOS","chapter":12,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.3","text":"The Salt Sea is another name for the Dead Sea.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Joshua%2012%3A3/3"}
{"id":1496,"verse_id":"JOS.13.27","translation_id":"net-engnet","book_id":"JOS","chapter":13,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.27","text":"The Sea of Kinnereth is another name for the Sea of Galilee. See the note on the word “Kinnereth” in 11:2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joshua%2013%3A27/2"}
{"id":1497,"verse_id":"JOS.13.30","translation_id":"net-engnet","book_id":"JOS","chapter":13,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.30","text":"The Hebrew name Havvoth Jair means “the tent villages of Jair.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joshua%2013%3A30/2"}
{"id":1498,"verse_id":"JOS.15.63","translation_id":"net-engnet","book_id":"JOS","chapter":15,"verse":63,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.63","text":"The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joshua%2015%3A63/2"}
{"id":1499,"verse_id":"JOS.17.13","translation_id":"net-engnet","book_id":"JOS","chapter":17,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.13","text":"On the Israelites’ failure to conquer the Canaanites completely, see Judg 1:27-28 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joshua%2017%3A13/1"}
{"id":1500,"verse_id":"JOS.18.19","translation_id":"net-engnet","book_id":"JOS","chapter":18,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.19","text":"The Salt Sea is another name for the Dead Sea.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joshua%2018%3A19/1"}
{"id":1501,"verse_id":"JOS.19.38","translation_id":"net-engnet","book_id":"JOS","chapter":19,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.38","text":"Instead of Yiron some English translations read Iron .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joshua%2019%3A38/1"}
{"id":1502,"verse_id":"JOS.22.19","translation_id":"net-engnet","book_id":"JOS","chapter":22,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.19","text":"The western tribes here imagine a possible motive for the action of the eastern tribes. T. C. Butler explains the significance of the land’s “impurity”: “East Jordan is impure because it is not Yahweh’s possession. Rather it is simply ‘your possession.’ That means it is land where Yahweh does not live, land which his presence has not sanctified and purified” ( Joshua [WBC], 247).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joshua%2022%3A19/2"}
{"id":1503,"verse_id":"JOS.22.22","translation_id":"net-engnet","book_id":"JOS","chapter":22,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.22","text":"Israel’s God is here identified with three names: (1) אֵל (’ el ), “El” (or “God”); (2) אֱלֹהִים (’ elohim ), “Elohim” (or “God”), and (3) יְהוָה ( yÿhvah ), “Yahweh” (or “the Lord ”). The name אֵל (’ el , “El”) is often compounded with titles, for example, El Elyon , “God Most High.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joshua%2022%3A22/1"}
{"id":1504,"verse_id":"JOS.22.29","translation_id":"net-engnet","book_id":"JOS","chapter":22,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.29","text":"The Lord’s dwelling place here refers to the tabernacle.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joshua%2022%3A29/2"}
{"id":1505,"verse_id":"JOS.24.14","translation_id":"net-engnet","book_id":"JOS","chapter":24,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.14","text":"Joshua quotes the Lord ’s words in vv. 2 b-13 (note that the Lord speaks in the first person in these verses); in vv. 14-15 Joshua himself exhorts the people (note the third person references to the Lord ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joshua%2024%3A14/1"}
{"id":1506,"verse_id":"JOS.24.19","translation_id":"net-engnet","book_id":"JOS","chapter":24,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.19","text":"For an excellent discussion of Joshua’s logical argument here, see T. C. Butler, Joshua (WBC), 274-75.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Joshua%2024%3A19/3"}
{"id":1507,"verse_id":"JOS.24.22","translation_id":"net-engnet","book_id":"JOS","chapter":24,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.22","text":"Like witnesses in a court of law, Israel’s solemn vow to worship the Lord will testify against them in the divine court if the nation ever violates its commitment.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joshua%2024%3A22/2"}
{"id":1508,"verse_id":"JDG.1.17","translation_id":"net-engnet","book_id":"JDG","chapter":1,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.17","text":"The name Hormah ( חָרְמָה , khormah ) sounds like the Hebrew verb translated “wipe out” ( חָרַם , kharam ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Judges%201%3A17/3"}
{"id":1509,"verse_id":"JDG.1.21","translation_id":"net-engnet","book_id":"JDG","chapter":1,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.21","text":"The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Judges%201%3A21/2"}
{"id":1510,"verse_id":"JDG.2.1","translation_id":"net-engnet","book_id":"JDG","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.1","text":"See Exod 14:19; 23:20 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%202%3A1/1"}
{"id":1511,"verse_id":"JDG.2.5","translation_id":"net-engnet","book_id":"JDG","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.5","text":"Bokim means “weeping ones” and is derived from the Hebrew verb בָּכָא ( bakha ’, “to weep”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%202%3A5/1"}
{"id":1512,"verse_id":"JDG.3.7","translation_id":"net-engnet","book_id":"JDG","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.7","text":"The Asherahs were local manifestations of the Canaanite goddess Asherah.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Judges%203%3A7/2"}
{"id":1513,"verse_id":"JDG.5.13","translation_id":"net-engnet","book_id":"JDG","chapter":5,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.13","text":"The expression mighty ones probably refers to the leaders of the army.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Judges%205%3A13/3"}
{"id":1514,"verse_id":"JDG.5.13","translation_id":"net-engnet","book_id":"JDG","chapter":5,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.13","text":"The speaker may be Deborah here.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Judges%205%3A13/4"}
{"id":1515,"verse_id":"JDG.6.11","translation_id":"net-engnet","book_id":"JDG","chapter":6,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.11","text":"Threshing wheat in a winepress . One would normally thresh wheat at the threshing floor outside the city. Animals and a threshing sledge would be employed. Because of the Midianite threat, Gideon was forced to thresh with a stick in a winepress inside the city. For further discussion see O. Borowski, Agriculture in Iron Age Israel , 63.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Judges%206%3A11/4"}
{"id":1516,"verse_id":"JDG.6.14","translation_id":"net-engnet","book_id":"JDG","chapter":6,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.14","text":"Some interpreters equate the Lord and the messenger in this story, but they are more likely distinct. In vv. 22-23 the Lord and Gideon continue to carry on a conversation after the messenger has vanished (v. 21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%206%3A14/1"}
{"id":1517,"verse_id":"JDG.6.31","translation_id":"net-engnet","book_id":"JDG","chapter":6,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.31","text":"Whoever takes up his cause will die by morning . This may be a warning to the crowd that Joash intends to defend his son and to kill anyone who tries to execute Gideon. Then again, it may be a sarcastic statement about Baal’s apparent inability to defend his own honor. Anyone who takes up Baal’s cause may end up dead, perhaps by the same hand that pulled down the pagan god’s altar.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Judges%206%3A31/4"}
{"id":1518,"verse_id":"JDG.7.1","translation_id":"net-engnet","book_id":"JDG","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.1","text":"The name Harod means, ironically, “trembling.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Judges%207%3A1/2"}
{"id":1519,"verse_id":"JDG.7.25","translation_id":"net-engnet","book_id":"JDG","chapter":7,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.25","text":"The names Oreb and Zeeb , which mean “Raven” and “Wolf” respectively, are appropriate because the Midianites had been like scavengers and predators to Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%207%3A25/1"}
{"id":1520,"verse_id":"JDG.8.2","translation_id":"net-engnet","book_id":"JDG","chapter":8,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.2","text":"Ephraim’s leftover grapes are better quality than Abiezer’s harvest . Gideon employs an agricultural metaphor. He argues that Ephraim’s mopping up operations, though seemingly like the inferior grapes which are missed initially by the harvesters or left for the poor, are actually more noteworthy than the military efforts of Gideon’s family.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Judges%208%3A2/2"}
{"id":1521,"verse_id":"JDG.8.7","translation_id":"net-engnet","book_id":"JDG","chapter":8,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.7","text":"I will thresh . The metaphor is agricultural. Threshing was usually done on a hard threshing floor. As farm animals walked over the stalks, pulling behind them a board embedded with sharp stones, the stalks and grain would be separated. See O. Borowski, Agriculture in Iron Age Israel , 63-65. Gideon threatens to use thorns and briers on his sledge.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Judges%208%3A7/2"}
{"id":1522,"verse_id":"JDG.8.26","translation_id":"net-engnet","book_id":"JDG","chapter":8,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.26","text":"Seventeen hundred gold shekels would be about 42.7 pounds (19.4 kilograms) of gold.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%208%3A26/1"}
{"id":1523,"verse_id":"JDG.8.27","translation_id":"net-engnet","book_id":"JDG","chapter":8,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.27","text":"In Exod 28:4-6 and several other texts an ephod is described as a priestly or cultic garment. In some cases an ephod is used to obtain a divine oracle ( 1 Sam 23:9; 30:7 ). Here the ephod is made of gold and is described as being quite heavy (70-75 lbs?). Some identify it as an idol, but it was more likely a cultic object fashioned in the form of a garment which was used for oracular purposes. For discussion of the ephod in the OT, see C. F. Burney, Judges , 236-43, and R. de Vaux, Ancient Israel , 349-52.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Judges%208%3A27/2"}
{"id":1524,"verse_id":"JDG.8.31","translation_id":"net-engnet","book_id":"JDG","chapter":8,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.31","text":"A concubine was a slave woman in ancient Near Eastern societies who was the legal property of her master, but who could have legitimate sexual relations with her master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative ( 2 Sam 21:10-14 ; 1 Kgs 11:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%208%3A31/1"}
{"id":1525,"verse_id":"JDG.8.31","translation_id":"net-engnet","book_id":"JDG","chapter":8,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.31","text":"The name Abimelech means “my father is king.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Judges%208%3A31/2"}
{"id":1526,"verse_id":"JDG.8.33","translation_id":"net-engnet","book_id":"JDG","chapter":8,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.33","text":"Baal-Berith was a local manifestation of the Canaanite storm god. The name means, ironically, “Baal of the covenant.” Israel’s covenant allegiance had indeed shifted.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%208%3A33/1"}
{"id":1527,"verse_id":"JDG.9.26","translation_id":"net-engnet","book_id":"JDG","chapter":9,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.26","text":"The name Gaal derives from, or at least sounds like, a Hebrew verb meaning “to abhor, loathe.” His father’s name, Ebed , means “servant.” Perhaps then this could be translated, “loathsome one, son of a servant.” This individual’s very name (which may be the narrator’s nickname for him, not his actual name) seems to hint at his immoral character and lowly social status.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%209%3A26/1"}
{"id":1528,"verse_id":"JDG.9.46","translation_id":"net-engnet","book_id":"JDG","chapter":9,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.46","text":"Perhaps the Tower of Shechem was a nearby town, distinct from Shechem proper, or a tower within the city.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%209%3A46/1"}
{"id":1529,"verse_id":"JDG.9.46","translation_id":"net-engnet","book_id":"JDG","chapter":9,"verse":46,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.46","text":"The name El-Berith means “God of the Covenant.” It is probably a reference to the Canaanite high god El.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Judges%209%3A46/3"}
{"id":1530,"verse_id":"JDG.9.53","translation_id":"net-engnet","book_id":"JDG","chapter":9,"verse":53,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.53","text":"A hand mill consisted of an upper stone and larger lower stone. One would turn the upper stone with a handle to grind the grain, which was placed between the stones. An upper millstone , which was typically about two inches thick and a foot or so in diameter, probably weighed 25-30 pounds (11.4-13.6 kg). See G. F. Moore, Judges (ICC), 268; C. F. Burney, Judges , 288.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%209%3A53/1"}
{"id":1531,"verse_id":"JDG.10.4","translation_id":"net-engnet","book_id":"JDG","chapter":10,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.4","text":"The name Habboth Jair means “tent villages of Jair” in Hebrew.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%2010%3A4/1"}
{"id":1532,"verse_id":"JDG.10.6","translation_id":"net-engnet","book_id":"JDG","chapter":10,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.6","text":"The Ashtars were local manifestations of the goddess Ashtar (i.e., Astarte).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Judges%2010%3A6/3"}
{"id":1533,"verse_id":"JDG.10.15","translation_id":"net-engnet","book_id":"JDG","chapter":10,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.15","text":"You do to us as you see fit, but deliver us today . The request seems contradictory, but it can be explained in one of two ways. They may be asking for relief from their enemies and direct discipline from God’s hand. Or they may mean, “In the future you can do whatever you like to us, but give us relief from what we’re suffering right now.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Judges%2010%3A15/2"}
{"id":1534,"verse_id":"JDG.11.8","translation_id":"net-engnet","book_id":"JDG","chapter":11,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.8","text":"Then you will become the leader . The leaders of Gilead now use the word רֹאשׁ ( ro ’ sh , “head, leader”), the same term that appeared in their original, general offer (see 10:18 ). In their initial offer to Jephthah they had simply invited him to be their קָצִין ( qatsin , “commander”; v. 6 ). When he resists they must offer him a more attractive reward – rulership over the region. See R. G. Boling, Judges (AB), 198.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Judges%2011%3A8/3"}
{"id":1535,"verse_id":"JDG.11.10","translation_id":"net-engnet","book_id":"JDG","chapter":11,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.10","text":"The Lord will judge…if we do not do as you say . The statement by the leaders of Gilead takes the form of a legally binding oath, which obligates them to the terms of the agreement.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Judges%2011%3A10/2"}
{"id":1536,"verse_id":"JDG.12.6","translation_id":"net-engnet","book_id":"JDG","chapter":12,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.6","text":"The inability of the Ephraimites to pronounce the word shibboleth the way the Gileadites did served as an identifying test. It illustrates that during this period there were differences in pronunciation between the tribes. The Hebrew word shibboleth itself means “stream” or “flood,” and was apparently chosen simply as a test case without regard to its meaning.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%2012%3A6/1"}
{"id":1537,"verse_id":"JDG.14.9","translation_id":"net-engnet","book_id":"JDG","chapter":14,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.9","text":"Touching the carcass of a dead animal undoubtedly violated Samson’s Nazirite status. See Num 6:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Judges%2014%3A9/2"}
{"id":1538,"verse_id":"JDG.14.18","translation_id":"net-engnet","book_id":"JDG","chapter":14,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.18","text":"Plowed with my heifer . This statement emphasizes that the Philistines had utilized a source of information which should have been off-limits to them. Heifers were used in plowing ( Hos 10:11 ), but one typically used one’s own farm animals, not another man’s.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%2014%3A18/1"}
{"id":1539,"verse_id":"JDG.15.1","translation_id":"net-engnet","book_id":"JDG","chapter":15,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.1","text":"The wheat harvest took place during the month of May. See O. Borowski, Agriculture in Iron Age Israel , 37, 88.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%2015%3A1/1"}
{"id":1540,"verse_id":"JDG.15.17","translation_id":"net-engnet","book_id":"JDG","chapter":15,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.17","text":"The name Ramath Lehi means “Height of the Jawbone.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Judges%2015%3A17/2"}
{"id":1541,"verse_id":"JDG.15.19","translation_id":"net-engnet","book_id":"JDG","chapter":15,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.19","text":"The name En Hakkore means “Spring of the one who cries out.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Judges%2015%3A19/4"}
{"id":1542,"verse_id":"JDG.17.5","translation_id":"net-engnet","book_id":"JDG","chapter":17,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.5","text":"Here an ephod probably refers to a priestly garment (cf. Exod 28:4-6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Judges%2017%3A5/2"}
{"id":1543,"verse_id":"JDG.19.1","translation_id":"net-engnet","book_id":"JDG","chapter":19,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.1","text":"See the note on the word “concubine” in 8:31 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Judges%2019%3A1/2"}
{"id":1544,"verse_id":"JDG.20.1","translation_id":"net-engnet","book_id":"JDG","chapter":20,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.1","text":"Dan was located in the far north of the country, while Beer Sheba was located in the far south. This encompassed all the territory of the land of Canaan occupied by the Israelites.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%2020%3A1/1"}
{"id":1545,"verse_id":"JDG.20.1","translation_id":"net-engnet","book_id":"JDG","chapter":20,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.1","text":"The land of Gilead was on the eastern side of the Jordan River.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Judges%2020%3A1/2"}
{"id":1546,"verse_id":"JDG.20.33","translation_id":"net-engnet","book_id":"JDG","chapter":20,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.33","text":"Verses 33-36 a give a condensed account of the battle from this point on, while vv. 36 b-48 offer a more detailed version of how the ambush contributed to Gibeah’s defeat.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%2020%3A33/1"}
{"id":1547,"verse_id":"JDG.20.46","translation_id":"net-engnet","book_id":"JDG","chapter":20,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.46","text":"The number given here ( twenty-five thousand sword-wielding Benjaminites ) is an approximate figure; v. 35 gives the more exact number (25,100). According to v. 15 , the Benjaminite army numbered 26,700 (26,000 + 700). The figures in vv. 35 (rounded in vv. 44-46 ) and 47 add up to 25,700. What happened to the other 1,000 men? The most reasonable explanation is that they were killed during the first two days of fighting. G. F. Moore ( Judges [ICC], 429) and C. F. Burney ( Judges , 475) reject this proposal, arguing that the narrator is too precise and concerned about details to omit such a fact. However, the account of the first two days’ fighting emphasizes Israel’s humiliating defeat. To speak of Benjaminite casualties would diminish the literary effect. In vv. 35, 44-47 the narrator’s emphasis is the devastating defeat that Benjamin experienced on this final day of battle. To mention the earlier days’ casualties at this point is irrelevant to his literary purpose. He allows readers who happen to be concerned with such details to draw conclusions for themselves.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Judges%2020%3A46/1"}
{"id":1548,"verse_id":"RUT.1.1","translation_id":"net-engnet","book_id":"RUT","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.1","text":"The name Bethlehem ( בֵּית לֶחֶם , bet lekhem ) is from “house, place” ( בֵּית ) and “bread, food” ( לֶחֶם ), so the name literally means “House of Bread” or “Place of Food.” Perhaps there is irony here: One would not expect a severe famine in such a location. This would not necessarily indicate that Bethlehem was under divine discipline, but merely that the famine was very severe, explaining the reason for the family’s departure. map For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ruth%201%3A1/3"}
{"id":1549,"verse_id":"RUT.1.2","translation_id":"net-engnet","book_id":"RUT","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.2","text":"The name “Elimelech” literally means “My God [is] king.” The narrator’s explicit identification of his name seems to cast him in a positive light.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ruth%201%3A2/1"}
{"id":1550,"verse_id":"RUT.1.12","translation_id":"net-engnet","book_id":"RUT","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.12","text":"Too old to get married again . Naomi may be exaggerating for the sake of emphasis. Her point is clear, though: It is too late to roll back the clock.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ruth%201%3A12/1"}
{"id":1551,"verse_id":"RUT.1.14","translation_id":"net-engnet","book_id":"RUT","chapter":1,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.14","text":"Clung tightly . The expression suggests strong commitment (see R. L. Hubbard, Jr., Ruth [NICOT], 115).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ruth%201%3A14/4"}
{"id":1552,"verse_id":"RUT.1.20","translation_id":"net-engnet","book_id":"RUT","chapter":1,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.20","text":"The name Naomi means “pleasant.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ruth%201%3A20/3"}
{"id":1553,"verse_id":"RUT.1.20","translation_id":"net-engnet","book_id":"RUT","chapter":1,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.20","text":"The name Mara means “bitter.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ruth%201%3A20/4"}
{"id":1554,"verse_id":"RUT.1.21","translation_id":"net-engnet","book_id":"RUT","chapter":1,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.21","text":"I left here full . That is, with a husband and two sons.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ruth%201%3A21/1"}
{"id":1555,"verse_id":"RUT.1.21","translation_id":"net-engnet","book_id":"RUT","chapter":1,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.21","text":"The divine name translated Sovereign One is שַׁדַּי ( shadday , “Shaddai”). See further the note on this term in Ruth 1:20 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Ruth%201%3A21/5"}
{"id":1556,"verse_id":"RUT.2.3","translation_id":"net-engnet","book_id":"RUT","chapter":2,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.3","text":"The text is written from Ruth’s limited perspective. As far as she was concerned, she randomly picked a spot in the field. But God was providentially at work and led her to the portion of the field belonging to Boaz , who, as a near relative of Elimelech, was a potential benefactor.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ruth%202%3A3/3"}
{"id":1557,"verse_id":"RUT.2.5","translation_id":"net-engnet","book_id":"RUT","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.5","text":"In this patriarchal culture Ruth would “belong” to either her father (if unmarried) or her husband (if married).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ruth%202%3A5/3"}
{"id":1558,"verse_id":"RUT.2.8","translation_id":"net-engnet","book_id":"RUT","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"2.8","text":"The female workers would come along behind those who cut the grain and bundle it up. Staying close to the female workers allowed Ruth to collect more grain than would normally be the case (see O. Borowski, Agriculture in Iron Age Israel , 61, and F. W. Bush, Ruth, Esther [WBC], 121).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Ruth%202%3A8/5"}
{"id":1559,"verse_id":"RUT.2.10","translation_id":"net-engnet","book_id":"RUT","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"2.10","text":"The similarly spelled Hebrew terms נָכַר ( nakhar , “to notice”) and נָכְרִי ( nokhriy , “foreigner”) in this verse form a homonymic wordplay. This highlights the unexpected nature of the attentiveness and concern Boaz displayed to Ruth.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Ruth%202%3A10/6"}
{"id":1560,"verse_id":"RUT.2.23","translation_id":"net-engnet","book_id":"RUT","chapter":2,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.23","text":"Barley was harvested from late March through late April, wheat from late April to late May (O. Borowski, Agriculture in Ancient Israel , 88, 91).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ruth%202%3A23/3"}
{"id":1561,"verse_id":"RUT.3.7","translation_id":"net-engnet","book_id":"RUT","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.7","text":"Ruth must have waited until Boaz fell asleep, for he does not notice when she uncovers his legs and lies down beside him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ruth%203%3A7/3"}
{"id":1562,"verse_id":"RUT.3.8","translation_id":"net-engnet","book_id":"RUT","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.8","text":"Now he saw a woman . The narrator writes from Boaz’s perspective. Both the narrator and the reader know the night visitor is Ruth, but from Boaz’s perspective she is simply “a woman.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ruth%203%3A8/4"}
{"id":1563,"verse_id":"RUT.3.13","translation_id":"net-engnet","book_id":"RUT","chapter":3,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.13","text":"Sleep here . Perhaps Boaz tells her to remain at the threshing floor because he is afraid she might be hurt wandering back home in the dark. See Song 5:7 and R. L. Hubbard, Jr., Ruth (NICOT), 218.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Ruth%203%3A13/5"}
{"id":1564,"verse_id":"RUT.3.17","translation_id":"net-engnet","book_id":"RUT","chapter":3,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.17","text":"‘Do not go to your mother-in-law empty-handed .’ In addition to being a further gesture of kindness on Boaz’s part, the gift of barley served as a token of his intention to fulfill his responsibility as family guardian. See R. L. Hubbard, Jr., Ruth (NICOT), 225-26, and F. W. Bush, Ruth, Esther (WBC), 187.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ruth%203%3A17/2"}
{"id":1565,"verse_id":"RUT.4.5","translation_id":"net-engnet","book_id":"RUT","chapter":4,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.5","text":"Acquire the field . This probably refers to the right to redeem and use the field. See the note on the word “selling” in v. 3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ruth%204%3A5/2"}
{"id":1566,"verse_id":"RUT.4.6","translation_id":"net-engnet","book_id":"RUT","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.6","text":"I would ruin my own inheritance . It is not entirely clear how acquiring Ruth and raising up an heir for the deceased Elimelech would ruin this individual’s inheritance. Perhaps this means that the inheritance of his other children would be diminished. See R. L. Hubbard, Jr., Ruth (NICOT), 245-46.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ruth%204%3A6/1"}
{"id":1567,"verse_id":"RUT.4.21","translation_id":"net-engnet","book_id":"RUT","chapter":4,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.21","text":"Salmon appears to be an alternate spelling of Salmah in the preceding line.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ruth%204%3A21/1"}
{"id":1568,"verse_id":"RUT.4.22","translation_id":"net-engnet","book_id":"RUT","chapter":4,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.22","text":"The theological message of the Book of Ruth may be summarized as follows: God cares for needy people like Naomi and Ruth; he is their ally in this chaotic world. He richly rewards people like Ruth and Boaz who demonstrate sacrificial love and in so doing become his instruments in helping the needy. God’s rewards for those who sacrificially love others sometimes exceed their wildest imagination and transcend their lifetime.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ruth%204%3A22/1"}
{"id":1569,"verse_id":"1SA.1.8","translation_id":"net-engnet","book_id":"1SA","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.8","text":"Like the number seven, the number ten is sometimes used in the OT as an ideal number (see, for example, Dan 1:20 , Zech 8:23 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%201%3A8/2"}
{"id":1570,"verse_id":"1SA.1.19","translation_id":"net-engnet","book_id":"1SA","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.19","text":"The Lord “remembered” her in the sense of granting her earlier request for a child. The Hebrew verb is often used in the OT for considering the needs or desires of people with favor and kindness.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%201%3A19/2"}
{"id":1571,"verse_id":"1SA.1.24","translation_id":"net-engnet","book_id":"1SA","chapter":1,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.24","text":"The ephah was a standard dry measure in OT times; it was the equivalent of one-tenth of the OT measure known as a homer. The ephah was equal to approximately one-half to two-thirds of a bushel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%201%3A24/1"}
{"id":1572,"verse_id":"1SA.2.1","translation_id":"net-engnet","book_id":"1SA","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.1","text":"Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10 ). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%202%3A1/2"}
{"id":1573,"verse_id":"1SA.2.2","translation_id":"net-engnet","book_id":"1SA","chapter":2,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.2","text":"In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%202%3A2/1"}
{"id":1574,"verse_id":"1SA.2.5","translation_id":"net-engnet","book_id":"1SA","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.5","text":"The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9 , Ruth 4:15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%202%3A5/2"}
{"id":1575,"verse_id":"1SA.2.13","translation_id":"net-engnet","book_id":"1SA","chapter":2,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.13","text":"The Hebrew word occurs only twice in the OT, here and again in v. 14 . Its exact meaning is not entirely clear, although from the context it appears to be a sacrificial tool used for retrieving things from boiling water.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%202%3A13/2"}
{"id":1576,"verse_id":"1SA.4.21","translation_id":"net-engnet","book_id":"1SA","chapter":4,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.21","text":"The name Ichabod ( אִי־כָבוֹד ) may mean, “Where is the glory?”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%204%3A21/1"}
{"id":1577,"verse_id":"1SA.7.12","translation_id":"net-engnet","book_id":"1SA","chapter":7,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.12","text":"The name Ebenezer ( אֶבֶן הָעָזֶר ) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%207%3A12/2"}
{"id":1578,"verse_id":"1SA.9.8","translation_id":"net-engnet","book_id":"1SA","chapter":9,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.8","text":"A quarter shekel of silver would weigh about a tenth of an ounce (about 3 grams).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%209%3A8/1"}
{"id":1579,"verse_id":"1SA.10.2","translation_id":"net-engnet","book_id":"1SA","chapter":10,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.2","text":"In the Hebrew text the pronoun you is plural, suggesting that Saul’s father was concerned about his son and the servant who accompanied him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2010%3A2/1"}
{"id":1580,"verse_id":"1SA.10.7","translation_id":"net-engnet","book_id":"1SA","chapter":10,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.7","text":"In light of Saul’s commission to be Israel’s deliverer (see v. 1 ), it is likely that some type of military action against the Philistines (see v.5) is implied.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2010%3A7/1"}
{"id":1581,"verse_id":"1SA.11.1","translation_id":"net-engnet","book_id":"1SA","chapter":11,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.1","text":"The name “Nahash” means “serpent” in Hebrew.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2011%3A1/2"}
{"id":1582,"verse_id":"1SA.12.11","translation_id":"net-engnet","book_id":"1SA","chapter":12,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.11","text":"Jerub-Baal ( יְרֻבַּעַל ) is also known as Gideon (see Judg 6:32 ). The Book of Judges uses both names for him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2012%3A11/1"}
{"id":1583,"verse_id":"1SA.14.49","translation_id":"net-engnet","book_id":"1SA","chapter":14,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.49","text":"The list differs from others. In 1 Sam 31:2 (= 1 Chr 10:2 ), Jonathan, Abinadab, and Malki-Shua are listed as Saul’s sons, while 1 Chr 8:33 and 9:39 list Jonathan, Malki-Shua, Abinadab, and Eshbaal.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2014%3A49/1"}
{"id":1584,"verse_id":"1SA.14.50","translation_id":"net-engnet","book_id":"1SA","chapter":14,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.50","text":"The word “uncle” can modify either Abner or Ner. See the note on the word “son” in v. 51 for further discussion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2014%3A50/1"}
{"id":1585,"verse_id":"1SA.15.29","translation_id":"net-engnet","book_id":"1SA","chapter":15,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.29","text":"This observation marks the preceding statement (v. 28 ) as an unconditional, unalterable decree. When God makes such a decree he will not alter it or change his mind. This does not mean that God never deviates from his stated intentions or changes his mind. On the contrary, several passages describe him as changing his mind. In fact, his willingness to do so is one of his fundamental divine attributes (see Joel 2:13 ; Jonah 4:2 ). For a fuller discussion see R. B. Chisholm, Jr., “Does God Change His Mind?” BSac 152 (1995): 387-99.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2015%3A29/3"}
{"id":1586,"verse_id":"1SA.17.5","translation_id":"net-engnet","book_id":"1SA","chapter":17,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.5","text":"Although the exact weight of Goliath’s defensive body armor is difficult to estimate in terms of modern equivalency, it was obviously quite heavy. Driver, following Kennedy, suggests a modern equivalent of about 220 pounds (100 kg); see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel , 139. Klein, taking the shekel to be equal to .403 ounces, arrives at a somewhat smaller weight of about 126 pounds (57 kg); see R. W. Klein, 1 Samuel (WBC), 175. But by any estimate it is clear that Goliath presented himself as a formidable foe indeed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2017%3A5/1"}
{"id":1587,"verse_id":"1SA.17.6","translation_id":"net-engnet","book_id":"1SA","chapter":17,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.6","text":"Or “greaves.” These were coverings (probably lined for comfort) that extended from about the knee to the ankle, affording protection for the shins of a warrior.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2017%3A6/1"}
{"id":1588,"verse_id":"1SA.17.7","translation_id":"net-engnet","book_id":"1SA","chapter":17,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.7","text":"That is, about fifteen or sixteen pounds.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2017%3A7/2"}
{"id":1589,"verse_id":"1SA.17.43","translation_id":"net-engnet","book_id":"1SA","chapter":17,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.43","text":"Sticks is a pejorative reference to David’s staff (v. 40 ); the same Hebrew word ( מַקֵּל , maqqel ) is used for both.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2017%3A43/1"}
{"id":1590,"verse_id":"1SA.20.42","translation_id":"net-engnet","book_id":"1SA","chapter":20,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.42","text":"Beginning with 20:42 b, the verse numbers through 21:15 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 20:42 b ET = 21:1 HT, 21:1 ET = 21:2 HT, 21:2 ET = 21:3 HT, etc., through 21:15 ET = 21:16 HT. With 22:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2020%3A42/1"}
{"id":1591,"verse_id":"1SA.23.28","translation_id":"net-engnet","book_id":"1SA","chapter":23,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.28","text":"The name הַמַּחְלְקוֹת סֶלַע ( Sela Hammakhleqoth ) probably means “Rock of Divisions” in Hebrew, in the sense that Saul and David parted company there (cf. NAB “Gorge of Divisions”; TEV “Separation Hill”). This etymology assumes that the word derives from the Hebrew root II חלק ( khlq , “to divide”; HALOT 322 s.v. II חלק ). However, there is another root I חלק , which means “to be smooth or slippery” ( HALOT 322 s.v. I חלק ). If the word is taken from this root, the expression would mean “Slippery Rock.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2023%3A28/1"}
{"id":1592,"verse_id":"1SA.23.29","translation_id":"net-engnet","book_id":"1SA","chapter":23,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.29","text":"Beginning with 23:29 , the verse numbers through 24:22 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 23:29 ET = 24:1 HT, 24:1 ET = 24:2 HT, 24:2 ET = 24:3 HT, etc., through 24:22 ET = 24:23 HT. With 25:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2023%3A29/1"}
{"id":1593,"verse_id":"1SA.25.3","translation_id":"net-engnet","book_id":"1SA","chapter":25,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.3","text":"The name נָבָל ( Nabal ) means “foolish” or “senseless” in Hebrew, and as an adjective the word is used especially of persons who have no perception of ethical or religious claims. It is an apt name for this character, who certainly typifies such behavior.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2025%3A3/1"}
{"id":1594,"verse_id":"1SA.25.18","translation_id":"net-engnet","book_id":"1SA","chapter":25,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.18","text":"The seah was a dry measure equal to one-third of an ephah, or not quite eleven quarts.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2025%3A18/2"}
{"id":1595,"verse_id":"1SA.28.3","translation_id":"net-engnet","book_id":"1SA","chapter":28,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.3","text":"See Isa 8:19 for another reference to magicians who attempted to conjure up underworld spirits.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2028%3A3/3"}
{"id":1596,"verse_id":"1SA.28.6","translation_id":"net-engnet","book_id":"1SA","chapter":28,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.6","text":"See the note at 1 Sam 14:41 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2028%3A6/1"}
{"id":1597,"verse_id":"1SA.28.24","translation_id":"net-engnet","book_id":"1SA","chapter":28,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.24","text":"Masoretic mss of the Hebrew Bible mark this word as the half-way point in the book of Samuel, treating 1 and 2 Samuel as a single book. Similar notations are found at the midway point for all of the books of the Hebrew Bible.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2028%3A24/1"}
{"id":1598,"verse_id":"1SA.31.10","translation_id":"net-engnet","book_id":"1SA","chapter":31,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.10","text":"The Semitic goddess Astarte was associated with love and war in the ancient Near East. See the note on the same term in 7:3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Samuel%2031%3A10/1"}
{"id":1599,"verse_id":"2SA.1.1","translation_id":"net-engnet","book_id":"2SA","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"This chapter is closely linked to . It should be kept in mind that 1 and 2 Samuel were originally a single book, not separate volumes. Whereas in English Bible tradition the books of Samuel, Kings, Chronicles, and Ezra-Nehemiah are each regarded as two separate books, this was not the practice in ancient Hebrew tradition. Early canonical records, for example, counted them as single books respectively. The division into two books goes back to the Greek translation of the OT and was probably initiated because of the cumbersome length of copies due to the Greek practice (unlike that of Hebrew) of writing vowels. The present division into two books can be a little misleading in terms of perceiving the progression of the argument of the book; in some ways it is preferable to treat the books of 1-2 Samuel in a unified fashion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%201%3A1/1"}
{"id":1600,"verse_id":"2SA.1.1","translation_id":"net-engnet","book_id":"2SA","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.1","text":"The Amalekites were a nomadic people who inhabited Judah and the Transjordan. They are mentioned in Gen 36:15-16 as descendants of Amalek who in turn descended from Esau. In Exod 17:8-16 they are described as having acted in a hostile fashion toward Israel as the Israelites traveled to Canaan from Egypt. In David’s time the Amalekites were viewed as dangerous enemies who raided, looted, and burned Israelite cities (see ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%201%3A1/2"}
{"id":1601,"verse_id":"2SA.1.1","translation_id":"net-engnet","book_id":"2SA","chapter":1,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.1","text":"Ziklag was a city in the Negev which had been given to David by Achish king of Gath. For more than a year David used it as a base from which he conducted military expeditions (see 1 Sam 27:5-12 ). According to 1 Sam 30:1-19 , Ziklag was destroyed by the Amalekites while Saul fought the Philistines.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%201%3A1/3"}
{"id":1602,"verse_id":"2SA.1.2","translation_id":"net-engnet","book_id":"2SA","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.2","text":"Tearing one’s clothing and throwing dirt on one’s head were outward expressions of grief in the ancient Near East, where such demonstrable reactions were a common response to tragic news.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%201%3A2/1"}
{"id":1603,"verse_id":"2SA.1.10","translation_id":"net-engnet","book_id":"2SA","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.10","text":"The claims that the soldier is making here seem to contradict the story of Saul’s death as presented in 1 Sam 31:3-5 . In that passage it appears that Saul took his own life, not that he was slain by a passerby who happened on the scene. Some scholars account for the discrepancy by supposing that conflicting accounts have been brought together in the MT. However, it is likely that the young man is here fabricating the account in a self-serving way so as to gain favor with David, or so he supposes. He probably had come across Saul’s corpse, stolen the crown and bracelet from the body, and now hopes to curry favor with David by handing over to him these emblems of Saul’s royalty. But in so doing the Amalekite greatly miscalculated David’s response to this alleged participation in Saul’s death. The consequence of his lies will instead be his own death.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%201%3A10/3"}
{"id":1604,"verse_id":"2SA.1.18","translation_id":"net-engnet","book_id":"2SA","chapter":1,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.18","text":"The Book of Yashar is a noncanonical writing no longer in existence. It is referred to here and in Josh 10:12-13 and 1 Kgs 8:12-13 . It apparently was “a collection of ancient national poetry” (so BDB 449 s.v. יָשָׁר ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%201%3A18/2"}
{"id":1605,"verse_id":"2SA.1.19","translation_id":"net-engnet","book_id":"2SA","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.19","text":"The word beauty is used figuratively here to refer to Saul and Jonathan.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%201%3A19/1"}
{"id":1606,"verse_id":"2SA.1.20","translation_id":"net-engnet","book_id":"2SA","chapter":1,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.20","text":"The cities of Gath and Ashkelon are mentioned here by synecdoche of part for the whole. As major Philistine cities they in fact represent all of Philistia. The point is that when the sad news of fallen Israelite leadership reaches the Philistines, it will be for these enemies of Israel the occasion of great joy rather than grief.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%201%3A20/1"}
{"id":1607,"verse_id":"2SA.1.24","translation_id":"net-engnet","book_id":"2SA","chapter":1,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.24","text":"Clothing of scarlet was expensive and beyond the financial reach of most people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%201%3A24/1"}
{"id":1608,"verse_id":"2SA.1.27","translation_id":"net-engnet","book_id":"2SA","chapter":1,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.27","text":"The expression weapons of war may here be a figurative way of referring to Saul and Jonathan.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%201%3A27/1"}
{"id":1609,"verse_id":"2SA.2.8","translation_id":"net-engnet","book_id":"2SA","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.8","text":"The name Ish-bosheth means in Hebrew “man of shame.” It presupposes an earlier form such as Ish-baal (“man of the Lord”), with the word “baal” being used of Israel’s God. But because the Canaanite storm god was named “Baal,” that part of the name was later replaced with the word “shame.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%202%3A8/1"}
{"id":1610,"verse_id":"2SA.3.7","translation_id":"net-engnet","book_id":"2SA","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.7","text":"This accusation against Abner is a very serious one, since an act of sexual infringement on the king’s harem would probably have been understood as a blatant declaration of aspirations to kingship. As such it was not merely a matter of ethical impropriety but an act of grave political significance as well.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%203%3A7/3"}
{"id":1611,"verse_id":"2SA.6.8","translation_id":"net-engnet","book_id":"2SA","chapter":6,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.8","text":"The name Perez Uzzah means in Hebrew “the outburst [against] Uzzah.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%206%3A8/2"}
{"id":1612,"verse_id":"2SA.8.18","translation_id":"net-engnet","book_id":"2SA","chapter":8,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.18","text":"That David’s sons could have been priests , in light of the fact that they were not of the priestly lineage, is strange. One must assume either (1) that the word “priest” ( כֹּהֵן , kohen ) during this period of time could be used in a broader sense of “chief ruler” (KJV); “chief minister” (ASV, NASB), or “royal adviser” (NIV), perhaps based on the parallel passage in 1 Chr 18:17 which has “the king’s leading officials”, or (2) that in David’s day members of the king’s family could function as a special category of “priests” (cf. NLT “priestly leaders”). The latter option seems to be the more straightforward way of understanding the word in 2 Sam 8:18 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%208%3A18/2"}
{"id":1613,"verse_id":"2SA.9.1","translation_id":"net-engnet","book_id":"2SA","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.1","text":"–20 is known as the Succession Narrative. It is a literary unit that describes David’s efforts at consolidating his own kingdom following the demise of King Saul; it also provides the transition to subsequent leadership on the part of David’s successor Solomon.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%209%3A1/1"}
{"id":1614,"verse_id":"2SA.11.21","translation_id":"net-engnet","book_id":"2SA","chapter":11,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.21","text":"The upper millstone ( Heb “millstone of riding”) refers to the heavy circular stone that was commonly rolled over a circular base in order to crush and grind such things as olives.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2011%3A21/1"}
{"id":1615,"verse_id":"2SA.12.25","translation_id":"net-engnet","book_id":"2SA","chapter":12,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.25","text":"The name Jedidiah means “loved by the Lord .”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2012%3A25/1"}
{"id":1616,"verse_id":"2SA.12.26","translation_id":"net-engnet","book_id":"2SA","chapter":12,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.26","text":"Here the narrative resumes the battle story that began in 11:1 (see 11:25 ). The author has interrupted that story to give the related account of David’s sin with Bathsheba and the murder of Uriah. He now returns to the earlier story and brings it to a conclusion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2012%3A26/1"}
{"id":1617,"verse_id":"2SA.12.27","translation_id":"net-engnet","book_id":"2SA","chapter":12,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.27","text":"The expression translated the water supply of the city ( Heb “the city of the waters”) apparently refers to that part of the fortified city that guarded the water supply of the entire city. Joab had already captured this part of the city, but he now defers to King David for the capture of the rest of the city. In this way the king will receive the credit for this achievement.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2012%3A27/1"}
{"id":1618,"verse_id":"2SA.14.7","translation_id":"net-engnet","book_id":"2SA","chapter":14,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.7","text":"My remaining coal is here metaphorical language, describing the one remaining son as her only source of lingering hope for continuing the family line.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2014%3A7/2"}
{"id":1619,"verse_id":"2SA.16.22","translation_id":"net-engnet","book_id":"2SA","chapter":16,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.22","text":"That is, on top of the flat roof of the palace, so it would be visible to the public.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2016%3A22/1"}
{"id":1620,"verse_id":"2SA.18.33","translation_id":"net-engnet","book_id":"2SA","chapter":18,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.33","text":"This marks the beginning of ch. in the Hebrew text. Beginning with 18:33 , the verse numbers through 19:43 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 18:33 ET = 19:1 HT, 19:1 ET = 19:2 HT, 19:2 ET = 19:3 HT, etc., through 19:43 ET = 19:44 HT. From 20:1 the versification in the English Bible and the Hebrew Bible is again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2018%3A33/1"}
{"id":1621,"verse_id":"2SA.20.8","translation_id":"net-engnet","book_id":"2SA","chapter":20,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.8","text":"The significance of the statement it fell out here is unclear. If the dagger fell out of its sheath before Joab got to Amasa, how then did he kill him? Josephus, Ant . 7.11.7 (7.284), suggested that as Joab approached Amasa he deliberately caused the dagger to fall to the ground at an opportune moment as though by accident. When he bent over and picked it up, he then stabbed Amasa with it. Others have tried to make a case for thinking that two swords are referred to – the one that fell out and another that Joab kept concealed until the last moment. But nothing in the text clearly supports this view. Perhaps Josephus’ understanding is best, but it is by no means obvious in the text either.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2020%3A8/1"}
{"id":1622,"verse_id":"2SA.21.19","translation_id":"net-engnet","book_id":"2SA","chapter":21,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.19","text":"The Hebrew text as it stands reads, “Elhanan son of Jaare-Oregim the Bethlehemite killed Goliath the Gittite.” Who killed Goliath the Gittite? According to 1 Sam 17:4-58 it was David who killed Goliath, but according to the MT of 2 Sam 21:19 it was Elhanan who killed him. Many scholars believe that the two passages are hopelessly at variance with one another. Others have proposed various solutions to the difficulty, such as identifying David with Elhanan or positing the existence of two Goliaths. But in all likelihood the problem is the result of difficulties in the textual transmission of the Samuel passage; in fact, from a text-critical point of view the books of Samuel are the most poorly preserved of all the books of the Hebrew Bible. The parallel passage in 1 Chr 20:5 reads, “Elhanan son of Jair killed Lahmi the brother of Goliath.” Both versions are textually corrupt. The Chronicles text has misread “Bethlehemite” ( בֵּית הַלַּחְמִי , bet hallakhmi ) as the accusative sign followed by a proper name אֶת לַחְמִי (’ et lakhmi ). (See the note at 1 Chr 20:5 .) The Samuel text misread the word for “brother” ( אַח , ’ akh ) as the accusative sign ( אֵת , ’ et ), thereby giving the impression that Elhanan, not David, killed Goliath. Thus in all probability the original text read, “Elhanan son of Jair the Bethlehemite killed the brother of Goliath.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2021%3A19/2"}
{"id":1623,"verse_id":"2SA.22.1","translation_id":"net-engnet","book_id":"2SA","chapter":22,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.1","text":"In this long song of thanks, David affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. His experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the song appears in .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2022%3A1/1"}
{"id":1624,"verse_id":"2SA.22.11","translation_id":"net-engnet","book_id":"2SA","chapter":22,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.11","text":"The wings of the wind. Verse 10 may depict the Lord mounting a cherub, which is in turn propelled by the wind current. Another option is that two different vehicles (a cherub and the wind) are envisioned. A third option is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10 , see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2022%3A11/4"}
{"id":1625,"verse_id":"2SA.22.15","translation_id":"net-engnet","book_id":"2SA","chapter":22,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.15","text":"Lightning is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6 ; Zech 9:14 ), as well as in ancient Near Eastern art. See R. B. Chisholm, “An Exegetical and Theological Study of /” (Th.D. diss., Dallas Theological Seminary, 1983), 187, 190-92.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2022%3A15/3"}
{"id":1626,"verse_id":"2SA.22.50","translation_id":"net-engnet","book_id":"2SA","chapter":22,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.50","text":"This probably alludes to the fact that David will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally God’s chosen king was to testify to the nations of God’s greatness. See J. Eaton, Kingship and the Psalms (SBT), 182-85.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2022%3A50/1"}
{"id":1627,"verse_id":"2SA.24.1","translation_id":"net-engnet","book_id":"2SA","chapter":24,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.1","text":"The parallel text in 1 Chr 21:1 says, “An adversary opposed Israel, inciting David to count how many warriors Israel had.” The Samuel version gives an underlying theological perspective, while the Chronicler simply describes what happened from a human perspective. The adversary in 1 Chr 21:1 is likely a human enemy, probably a nearby nation whose hostility against Israel pressured David into numbering the people so he could assess his military strength. See the note at 1 Chr 21:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2024%3A1/1"}
{"id":1628,"verse_id":"2SA.24.22","translation_id":"net-engnet","book_id":"2SA","chapter":24,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.22","text":"Threshing sledges were heavy boards used in ancient times for loosening grain from husks. On the bottom sides of these boards sharp stones were embedded, and the boards were then dragged across the grain on a threshing floor by an ox or donkey.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Samuel%2024%3A22/2"}
{"id":1629,"verse_id":"1KI.1.28","translation_id":"net-engnet","book_id":"1KI","chapter":1,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.28","text":"Summon Bathsheba. Bathsheba must have left the room when Nathan arrived (see 1:22 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%201%3A28/2"}
{"id":1630,"verse_id":"1KI.1.32","translation_id":"net-engnet","book_id":"1KI","chapter":1,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.32","text":"Summon … Nathan. Nathan must have left the room when Bathsheba reentered.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%201%3A32/1"}
{"id":1631,"verse_id":"1KI.1.38","translation_id":"net-engnet","book_id":"1KI","chapter":1,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.38","text":"The Kerethites and Pelethites were members of David’s royal guard (see 2 Sam 8:18 ). The Kerethites may have been descendants of an ethnic group originating in Crete.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%201%3A38/1"}
{"id":1632,"verse_id":"1KI.1.50","translation_id":"net-engnet","book_id":"1KI","chapter":1,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.50","text":"Grabbed hold of the horns of the altar. The “horns” of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2 ). By going to the holy place and grabbing hold of the horns of the altar, Adonijah was seeking asylum from Solomon.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%201%3A50/1"}
{"id":1633,"verse_id":"1KI.2.10","translation_id":"net-engnet","book_id":"1KI","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.10","text":"The phrase the city of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%202%3A10/2"}
{"id":1634,"verse_id":"1KI.2.28","translation_id":"net-engnet","book_id":"1KI","chapter":2,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.28","text":"Grabbed hold of the horns of the altar. The “horns” of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2 ). By going to the holy place and grabbing hold of the horns of the altar, Joab was seeking asylum from Solomon.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Kings%202%3A28/3"}
{"id":1635,"verse_id":"1KI.3.1","translation_id":"net-engnet","book_id":"1KI","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.1","text":"The phrase City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%203%3A1/1"}
{"id":1636,"verse_id":"1KI.3.2","translation_id":"net-engnet","book_id":"1KI","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"Offering sacrifices at the high places. The “high places” were places of worship that were naturally or artificially elevated.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%203%3A2/1"}
{"id":1637,"verse_id":"1KI.3.18","translation_id":"net-engnet","book_id":"1KI","chapter":3,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.18","text":"There was no one else in the house except the two of us. In other words, there were no other witnesses to the births who could identify which child belonged to which mother.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%203%3A18/1"}
{"id":1638,"verse_id":"1KI.4.6","translation_id":"net-engnet","book_id":"1KI","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.6","text":"The work crews . This Hebrew word ( מַס , mas ) refers to a group of laborers conscripted for royal or public service.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Kings%204%3A6/3"}
{"id":1639,"verse_id":"1KI.4.21","translation_id":"net-engnet","book_id":"1KI","chapter":4,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.21","text":"Beginning with 4:21 , the verse numbers through 5:18 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 4:21 ET = 5:1 HT, 4:22 ET = 5:2 HT, etc., through 5:18 ET = 5:32 HT. Beginning with 6:1 the numbering of verses in the English Bible and the Hebrew text is again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%204%3A21/1"}
{"id":1640,"verse_id":"1KI.4.24","translation_id":"net-engnet","book_id":"1KI","chapter":4,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.24","text":"Tiphsah. This was located on the Euphrates River.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%204%3A24/2"}
{"id":1641,"verse_id":"1KI.5.1","translation_id":"net-engnet","book_id":"1KI","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.1","text":"The verse numbers in the English Bible differ from those in the Hebrew text ( BHS ) here; 5:1-18 in the English Bible corresponds to 5:15-32 in the Hebrew text. See the note at 4:21 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%205%3A1/1"}
{"id":1642,"verse_id":"1KI.5.11","translation_id":"net-engnet","book_id":"1KI","chapter":5,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.11","text":"As a unit of dry measure a cor was roughly equivalent to six bushels.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%205%3A11/1"}
{"id":1643,"verse_id":"1KI.5.13","translation_id":"net-engnet","book_id":"1KI","chapter":5,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.13","text":"Work crews . This Hebrew word ( מַס , mas ) refers to a group of laborers conscripted for royal or public service.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%205%3A13/2"}
{"id":1644,"verse_id":"1KI.6.1","translation_id":"net-engnet","book_id":"1KI","chapter":6,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.1","text":"During the month Ziv . This would be April-May, 966 b.c. by modern reckoning.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%206%3A1/1"}
{"id":1645,"verse_id":"1KI.6.29","translation_id":"net-engnet","book_id":"1KI","chapter":6,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.29","text":"Inside and out probably refers to the inner and outer rooms within the building.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%206%3A29/1"}
{"id":1646,"verse_id":"1KI.6.30","translation_id":"net-engnet","book_id":"1KI","chapter":6,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.30","text":"Inside and out probably refers to the inner and outer rooms within the building.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%206%3A30/1"}
{"id":1647,"verse_id":"1KI.6.37","translation_id":"net-engnet","book_id":"1KI","chapter":6,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.37","text":"In the month Ziv . This would be April-May, 966 b.c. by modern reckoning.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%206%3A37/1"}
{"id":1648,"verse_id":"1KI.6.38","translation_id":"net-engnet","book_id":"1KI","chapter":6,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.38","text":"In the month Bul . This would be October-November 959 b.c. in modern reckoning.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%206%3A38/1"}
{"id":1649,"verse_id":"1KI.7.2","translation_id":"net-engnet","book_id":"1KI","chapter":7,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.2","text":"The Palace of the Lebanon Forest. This name was appropriate because of the large amount of cedar, undoubtedly brought from Lebanon, used in its construction. The cedar pillars in the palace must have given it the appearance of a forest.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%207%3A2/2"}
{"id":1650,"verse_id":"1KI.7.5","translation_id":"net-engnet","book_id":"1KI","chapter":7,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.5","text":"Rectangular in shape. That is, rather than arched.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%207%3A5/2"}
{"id":1651,"verse_id":"1KI.7.21","translation_id":"net-engnet","book_id":"1KI","chapter":7,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.21","text":"The name Jakin appears to be a verbal form and probably means, “he establishes.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%207%3A21/2"}
{"id":1652,"verse_id":"1KI.7.21","translation_id":"net-engnet","book_id":"1KI","chapter":7,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.21","text":"The meaning of the name Boaz is uncertain. For various proposals, see BDB 126-27 s.v. בעז . One attractive option is to revocalize the name as בְּעֹז ( be ’ oz , “in strength”) and to understand it as completing the verbal form on the first pillar. Taking the words together and reading from right to left, one can translate the sentence, “he establishes [it] in strength.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/1%20Kings%207%3A21/4"}
{"id":1653,"verse_id":"1KI.8.2","translation_id":"net-engnet","book_id":"1KI","chapter":8,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.2","text":"The festival . This was the Feast of Tabernacles, see Lev 23:34 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%208%3A2/1"}
{"id":1654,"verse_id":"1KI.8.2","translation_id":"net-engnet","book_id":"1KI","chapter":8,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.2","text":"The month Ethanim . This would be September-October in modern reckoning.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%208%3A2/2"}
{"id":1655,"verse_id":"1KI.8.7","translation_id":"net-engnet","book_id":"1KI","chapter":8,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.7","text":"And its poles . These poles were used to carry the ark. See Exod 25:13-15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%208%3A7/1"}
{"id":1656,"verse_id":"1KI.8.9","translation_id":"net-engnet","book_id":"1KI","chapter":8,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.9","text":"Horeb is another name for Mount Sinai.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%208%3A9/1"}
{"id":1657,"verse_id":"1KI.9.2","translation_id":"net-engnet","book_id":"1KI","chapter":9,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.2","text":"In the same way he had appeared to him at Gibeon. See 1 Kgs 3:5 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%209%3A2/1"}
{"id":1658,"verse_id":"1KI.9.15","translation_id":"net-engnet","book_id":"1KI","chapter":9,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.15","text":"The work crews . This Hebrew word מַס ( mas ) refers to a group of laborers conscripted for royal or public service.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%209%3A15/1"}
{"id":1659,"verse_id":"1KI.9.22","translation_id":"net-engnet","book_id":"1KI","chapter":9,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.22","text":"These work crews . The work crews referred to here must be different than the temporary crews described in 5:13-16 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%209%3A22/1"}
{"id":1660,"verse_id":"1KI.9.24","translation_id":"net-engnet","book_id":"1KI","chapter":9,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.24","text":"The phrase city of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%209%3A24/1"}
{"id":1661,"verse_id":"1KI.10.17","translation_id":"net-engnet","book_id":"1KI","chapter":10,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.17","text":"Three minas . The mina was a unit of measure for weight.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2010%3A17/1"}
{"id":1662,"verse_id":"1KI.10.17","translation_id":"net-engnet","book_id":"1KI","chapter":10,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.17","text":"The Palace of the Lebanon Forest. This name was appropriate because of the large amount of cedar, undoubtedly brought from Lebanon, used in its construction. The cedar pillars in the palace must have given it the appearance of a forest.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2010%3A17/2"}
{"id":1663,"verse_id":"1KI.10.28","translation_id":"net-engnet","book_id":"1KI","chapter":10,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.28","text":"From Egypt . Because Que is also mentioned, some prefer to see in vv. 28-29 a reference to Mutsur. Que and Mutsur were located in Cilicia/Cappadocia (in modern southern Turkey). See HALOT 625 s.v. מִצְרַיִם .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2010%3A28/1"}
{"id":1664,"verse_id":"1KI.11.3","translation_id":"net-engnet","book_id":"1KI","chapter":11,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.3","text":"Concubines were slave women in ancient Near Eastern societies who were the legal property of their master, but who could have legitimate sexual relations with their master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. The usage in the present passage suggests that after the period of the Judges concubines may have become more of a royal prerogative (cf. also 2 Sam 21:10-14 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2011%3A3/2"}
{"id":1665,"verse_id":"1KI.11.7","translation_id":"net-engnet","book_id":"1KI","chapter":11,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.7","text":"The hill east of Jerusalem refers to the Mount of Olives. map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2011%3A7/2"}
{"id":1666,"verse_id":"1KI.11.7","translation_id":"net-engnet","book_id":"1KI","chapter":11,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.7","text":"A high place . The “high places” were places of worship that were naturally or artificially elevated (see 1 Kgs 3:2 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2011%3A7/3"}
{"id":1667,"verse_id":"1KI.11.9","translation_id":"net-engnet","book_id":"1KI","chapter":11,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.9","text":"These two occasions are mentioned in 1 Kgs 3:5 and 9:2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2011%3A9/2"}
{"id":1668,"verse_id":"1KI.11.22","translation_id":"net-engnet","book_id":"1KI","chapter":11,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.22","text":"So Hadad asked Pharaoh … This lengthy description of Hadad’s exile in Egypt explains why Hadad wanted to oppose Solomon and supports the author’s thesis that his hostility to Solomon found its ultimate source in divine providence. Though Hadad enjoyed a comfortable life in Egypt, when the Lord raised him up (apparently stirring up his desire for vengeance) he decided to leave the comforts of Egypt and return to Edom.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2011%3A22/3"}
{"id":1669,"verse_id":"1KI.11.27","translation_id":"net-engnet","book_id":"1KI","chapter":11,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.27","text":"The city of his father David . The phrase refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2011%3A27/2"}
{"id":1670,"verse_id":"1KI.11.39","translation_id":"net-engnet","book_id":"1KI","chapter":11,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.39","text":"Because of this. Reference is made to the idolatry mentioned earlier.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2011%3A39/1"}
{"id":1671,"verse_id":"1KI.11.43","translation_id":"net-engnet","book_id":"1KI","chapter":11,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.43","text":"The city of his father David. The phrase refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2011%3A43/2"}
{"id":1672,"verse_id":"1KI.12.16","translation_id":"net-engnet","book_id":"1KI","chapter":12,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.16","text":"We have no portion in David; no share in the son of Jesse. Their point seems to be that they have no familial relationship with David that brings them any benefits or places upon them any obligations. They are being treated like outsiders.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2012%3A16/1"}
{"id":1673,"verse_id":"1KI.12.18","translation_id":"net-engnet","book_id":"1KI","chapter":12,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.18","text":"The work crews. See the note on this expression in 4:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2012%3A18/2"}
{"id":1674,"verse_id":"1KI.12.32","translation_id":"net-engnet","book_id":"1KI","chapter":12,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.32","text":"The eighth month would correspond to October-November in modern reckoning.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2012%3A32/1"}
{"id":1675,"verse_id":"1KI.12.32","translation_id":"net-engnet","book_id":"1KI","chapter":12,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.32","text":"The festival he celebrated in Judah probably refers to the Feast of Tabernacles (i.e., Booths or Temporary Shelters), held in the seventh month (September-October). See also 1 Kgs 8:2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2012%3A32/2"}
{"id":1676,"verse_id":"1KI.13.33","translation_id":"net-engnet","book_id":"1KI","chapter":13,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.33","text":"The expression common people refers to people who were not Levites. See 1 Kgs 12:31 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2013%3A33/2"}
{"id":1677,"verse_id":"1KI.14.5","translation_id":"net-engnet","book_id":"1KI","chapter":14,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.5","text":"Tell her so-and-so . Certainly the Lord gave Ahijah a specific message to give to Jeroboam’s wife (see vv. 6-16 ), but the author of Kings here condenses the Lord ’s message with the words “so-and-so.” For dramatic effect he prefers to have us hear the message from Ahijah’s lips as he speaks to the king’s wife.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2014%3A5/1"}
{"id":1678,"verse_id":"1KI.14.10","translation_id":"net-engnet","book_id":"1KI","chapter":14,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.10","text":"Disaster . There is a wordplay in the Hebrew text. The word translated “disaster” ( רָעָה , ra ’ ah ) is from the same root as the expression “you have sinned” in v. 9 ( וַתָּרַע [ vattara ’], from רָעַע , [ ra ’ a ’]). Jeroboam’s sins would receive an appropriate punishment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2014%3A10/1"}
{"id":1679,"verse_id":"1KI.15.2","translation_id":"net-engnet","book_id":"1KI","chapter":15,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.2","text":"Abishalom (also in v. 10 ) is a variant of the name Absalom (cf. 2 Chr 11:20 ). The more common form is used by TEV, NLT.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2015%3A2/2"}
{"id":1680,"verse_id":"1KI.18.27","translation_id":"net-engnet","book_id":"1KI","chapter":18,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.27","text":"Elijah’s sarcastic proposals would have been especially offensive and irritating to Baal’s prophets, for they believed Baal was imprisoned in the underworld as death’s captive during this time of drought. Elijah’s apparent ignorance of their theology is probably designed for dramatic effect; indeed the suggestion that Baal is away on a trip or deep in sleep comes precariously close to the truth as viewed by the prophets.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2018%3A27/1"}
{"id":1681,"verse_id":"1KI.18.30","translation_id":"net-engnet","book_id":"1KI","chapter":18,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.30","text":"Torn down. The condition of the altar symbolizes the spiritual state of the people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2018%3A30/1"}
{"id":1682,"verse_id":"1KI.18.43","translation_id":"net-engnet","book_id":"1KI","chapter":18,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.43","text":"So he went on up, looked, and reported, “There is nothing.” Several times in this chapter those addressed by Elijah obey his orders. In vv. 20 and 42 Ahab does as instructed, in vv. 26 and 28 the prophets follow Elijah’s advice, and in vv. 30, 34, 40 and 43 the people and servants do as they are told. By juxtaposing Elijah’s commands with accounts of those commands being obeyed, the narrator emphasizes the authority of the Lord ’s prophet.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2018%3A43/1"}
{"id":1683,"verse_id":"1KI.20.11","translation_id":"net-engnet","book_id":"1KI","chapter":20,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.11","text":"The point of the saying is that someone who is still preparing for a battle should not boast as if he has already won the battle. A modern parallel would be, “Don’t count your chickens before they’re hatched.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2020%3A11/1"}
{"id":1684,"verse_id":"1KI.20.31","translation_id":"net-engnet","book_id":"1KI","chapter":20,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.31","text":"Sackcloth was worn as a sign of sorrow and repentance. The precise significance of the ropes on the head is uncertain, but it probably was a sign of submission. These actions were comparable to raising a white flag on the battlefield or throwing in the towel in a boxing match.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2020%3A31/3"}
{"id":1685,"verse_id":"1KI.20.32","translation_id":"net-engnet","book_id":"1KI","chapter":20,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.32","text":"Your servant . By referring to Ben Hadad as Ahab’s servant, they are suggesting that Ahab make him a subject in a vassal treaty arrangement.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2020%3A32/1"}
{"id":1686,"verse_id":"1KI.20.32","translation_id":"net-engnet","book_id":"1KI","chapter":20,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.32","text":"He is my brother. Ahab’s response indicates that he wants to make a parity treaty and treat Ben Hadad as an equal partner.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2020%3A32/3"}
{"id":1687,"verse_id":"1KI.21.1","translation_id":"net-engnet","book_id":"1KI","chapter":21,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.1","text":"King Ahab of Samaria . Samaria, as the capital of the northern kingdom, here stands for the nation of Israel. map For location see Map2-B1 ; Map4-D3 ; Map5-E2 ; Map6-A4 ; Map7-C1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2021%3A1/2"}
{"id":1688,"verse_id":"1KI.21.21","translation_id":"net-engnet","book_id":"1KI","chapter":21,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.21","text":"Disaster . There is a wordplay in the Hebrew text. The word translated “disaster” ( רָעָה , ra ’ ah ) is similar to the word translated “evil” (v. 20 , הָרַע , hara ’). Ahab’s sins would receive an appropriate punishment.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2021%3A21/2"}
{"id":1689,"verse_id":"1KI.22.15","translation_id":"net-engnet","book_id":"1KI","chapter":22,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.15","text":"“Attack! You will succeed; the Lord will hand it over to the king.” One does not expect Micaiah, having just vowed to speak only what the Lord tells him, to agree with the other prophets and give the king an inaccurate prophecy. Micaiah’s actions became understandable later, when it is revealed that the Lord desires to deceive the king and lead him to his demise. The Lord even dispatches a lying spirit to deceive Ahab’s prophets. Micaiah can lie to the king because he realizes this lie is from the Lord . It is important to note that in v. 14 Micaiah only vows to speak the word of the Lord ; he does not necessarily say he will tell the truth. In this case the Lord ’s word itself is deceptive. Only when the king adjures him to tell the truth (v. 16 ), does Micaiah do so.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2022%3A15/1"}
{"id":1690,"verse_id":"1KI.22.43","translation_id":"net-engnet","book_id":"1KI","chapter":22,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.43","text":"Beginning with 22:43 b , the verse numbers through 22:53 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), because 22:43 b in the English Bible = 22:44 in the Hebrew text. The remaining verses in the chapter differ by one, with 22:44-53 ET = 22:45-54 HT.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Kings%2022%3A43/2"}
{"id":1691,"verse_id":"2KI.1.1","translation_id":"net-engnet","book_id":"2KI","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"This statement may fit better with the final paragraph of .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%201%3A1/1"}
{"id":1692,"verse_id":"2KI.1.2","translation_id":"net-engnet","book_id":"2KI","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.2","text":"Apparently Baal Zebub refers to a local manifestation of the god Baal at the Philistine city of Ekron. The name appears to mean “Lord of the Flies,” but it may be a deliberate scribal corruption of Baal Zebul, “Baal, the Prince,” a title known from the Ugaritic texts. For further discussion and bibliography, see HALOT 261 s.v. זְבוּב בַּעַל and M. Cogan and H. Tadmor, II Kings (AB), 25.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20Kings%201%3A2/4"}
{"id":1693,"verse_id":"2KI.1.9","translation_id":"net-engnet","book_id":"2KI","chapter":1,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.9","text":"The prophet Elijah’s position on the top of the hill symbolizes his superiority to the king and his messengers.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/2%20Kings%201%3A9/5"}
{"id":1694,"verse_id":"2KI.1.11","translation_id":"net-engnet","book_id":"2KI","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.11","text":"In this second panel of the three-paneled narrative, the king and his captain are more arrogant than before. The captain uses a more official sounding introduction (“this is what the king says”) and the king adds “at once” to the command.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Kings%201%3A11/3"}
{"id":1695,"verse_id":"2KI.1.15","translation_id":"net-engnet","book_id":"2KI","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.15","text":"In this third panel the verb “come down” ( יָרַד , yarad ) occurs again, this time describing Elijah’s descent from the hill at the Lord’s command. The moral of the story seems clear: Those who act as if they have authority over God and his servants just may pay for their arrogance with their lives; those who, like the third commander, humble themselves and show the proper respect for God’s authority and for his servants will be spared and find God quite cooperative.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%201%3A15/1"}
{"id":1696,"verse_id":"2KI.2.12","translation_id":"net-engnet","book_id":"2KI","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.12","text":"Elisha may be referring to the fiery chariot(s) and horses as the Lord’s spiritual army that fights on behalf of Israel (see 2 Kgs 6:15-17; 7:6 ). However, the juxtaposition with “my father” (clearly a reference to Elijah as Elisha’s mentor), and the parallel in 2 Kgs 13:14 (where the king addresses Elisha with these words), suggest that Elisha is referring to Elijah. In this case Elijah is viewed as a one man army, as it were. When the Lord spoke through him, his prophetic word was as powerful as an army of chariots and horses. See M. A. Beek, “The Meaning of the Expression ‘The Chariots and Horsemen of Israel’ (II Kings ii 12),” The Witness of Tradition ( OTS 17), 1-10.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%202%3A12/1"}
{"id":1697,"verse_id":"2KI.2.25","translation_id":"net-engnet","book_id":"2KI","chapter":2,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.25","text":"The two brief episodes recorded in vv. 19-25 demonstrate Elisha’s authority and prove that he is the legitimate prophetic heir of Elijah. He has the capacity to bring life and blessing to those who recognize his authority, or death and judgment to those who reject him. map For location see Map2-B1 ; Map4-D3 ; Map5-E2 ; Map6-A4 ; Map7-C1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%202%3A25/1"}
{"id":1698,"verse_id":"2KI.4.23","translation_id":"net-engnet","book_id":"2KI","chapter":4,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.23","text":"The new moon was a time of sacrifice and special feasts ( Num 28:14 ; 1 Sam 20:5 ). Apparently it was a convenient time to visit a prophet. See M. Cogan and H. Tadmor, II Kings (AB), 57.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%204%3A23/1"}
{"id":1699,"verse_id":"2KI.6.8","translation_id":"net-engnet","book_id":"2KI","chapter":6,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.8","text":"The advisers would have mentioned a specific location, but the details are not significant to the narrator’s purpose, so he simply paraphrases here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%206%3A8/2"}
{"id":1700,"verse_id":"2KI.6.25","translation_id":"net-engnet","book_id":"2KI","chapter":6,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.25","text":"A kab was a unit of dry measure, equivalent to approximately one quart.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20Kings%206%3A25/4"}
{"id":1701,"verse_id":"2KI.7.1","translation_id":"net-engnet","book_id":"2KI","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.1","text":"A seah was a dry measure equivalent to about 7 quarts.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%207%3A1/1"}
{"id":1702,"verse_id":"2KI.7.3","translation_id":"net-engnet","book_id":"2KI","chapter":7,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.3","text":"See the note at 2 Kgs 5:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%207%3A3/1"}
{"id":1703,"verse_id":"2KI.7.16","translation_id":"net-engnet","book_id":"2KI","chapter":7,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.16","text":"A seah was a dry measure equivalent to about 7 quarts.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%207%3A16/1"}
{"id":1704,"verse_id":"2KI.8.9","translation_id":"net-engnet","book_id":"2KI","chapter":8,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.9","text":"The words “your son” emphasize the king’s respect for the prophet.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20Kings%208%3A9/4"}
{"id":1705,"verse_id":"2KI.8.21","translation_id":"net-engnet","book_id":"2KI","chapter":8,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.21","text":"Joram is a short form of the name Jehoram.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%208%3A21/1"}
{"id":1706,"verse_id":"2KI.9.10","translation_id":"net-engnet","book_id":"2KI","chapter":9,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.10","text":"Note how the young prophet greatly expands the message Elisha had given to him. In addition to lengthening the introductory formula (by adding “the God of Israel”) and the official declaration that accompanies the act of anointing (by adding “the Lord ’s people”), he goes on to tell how Jehu will become king (by a revolt against Ahab’s dynasty), makes it clear that Jehu will be an instrument of divine vengeance, and predicts the utter annihilation of Ahab’s family and the violent death of Jezebel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%209%3A10/1"}
{"id":1707,"verse_id":"2KI.9.15","translation_id":"net-engnet","book_id":"2KI","chapter":9,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.15","text":"See 2 Kgs 8:28-29 a.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%209%3A15/2"}
{"id":1708,"verse_id":"2KI.9.31","translation_id":"net-engnet","book_id":"2KI","chapter":9,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.31","text":"Jezebel associates Jehu with another assassin, Zimri, who approximately 44 years before had murdered King Elah, only to meet a violent death just a few days later ( 1 Kgs 16:9-20 ). On the surface Jezebel’s actions seem contradictory. On the one hand, she beautifies herself as if to seduce Jehu, but on the other hand, she insults and indirectly threatens him with this comparison to Zimri. Upon further reflection, however, her actions reveal a clear underlying motive. She wants to retain her power, not to mention her life. By beautifying herself, she appeals to Jehu’s sexual impulses; by threatening him, she reminds him that he is in the same precarious position as Zimri. But, if he makes Jezebel his queen, he can consolidate his power. In other words through her actions and words Jezebel is saying to Jehu, “You desire me, don’t you? And you need me!”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%209%3A31/1"}
{"id":1709,"verse_id":"2KI.10.6","translation_id":"net-engnet","book_id":"2KI","chapter":10,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.6","text":"Jehu’s command is intentionally vague. Does he mean that they should bring the guardians (those who are “heads” over Ahab’s sons) for a meeting, or does he mean that they should bring the literal heads of Ahab’s sons with them? (So LXX, Syriac Peshitta, and some mss of the Targum) The city leaders interpret his words in the literal sense, but Jehu’s command is so ambiguous he is able to deny complicity in the executions (see v. 9 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2010%3A6/2"}
{"id":1710,"verse_id":"2KI.11.4","translation_id":"net-engnet","book_id":"2KI","chapter":11,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.4","text":"The Carians were apparently a bodyguard, probably comprised of foreigners. See HALOT 497 s.v. כָּרִי and M. Cogan and H. Tadmor, II Kings (AB), 126.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2011%3A4/2"}
{"id":1711,"verse_id":"2KI.11.21","translation_id":"net-engnet","book_id":"2KI","chapter":11,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.21","text":"Beginning with 11:21 , the verse numbers through 12:21 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 11:21 ET = 12:1 HT, 12:1 ET = 12:2 HT, 12:2 ET = 12:3 HT, etc., through 12:21 ET = 12:22 HT. With 13:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2011%3A21/1"}
{"id":1712,"verse_id":"2KI.13.5","translation_id":"net-engnet","book_id":"2KI","chapter":13,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.5","text":"The identity of this unnamed “deliverer” is debated. For options see M. Cogan and H. Tadmor, II Kings (AB), 143.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2013%3A5/1"}
{"id":1713,"verse_id":"2KI.13.12","translation_id":"net-engnet","book_id":"2KI","chapter":13,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.12","text":"Jehoash and Joash are alternate forms of the same name.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2013%3A12/1"}
{"id":1714,"verse_id":"2KI.13.14","translation_id":"net-engnet","book_id":"2KI","chapter":13,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.14","text":"By comparing Elisha to a one-man army, the king emphasizes the power of the prophetic word. See the note at 2:12 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2013%3A14/4"}
{"id":1715,"verse_id":"2KI.14.1","translation_id":"net-engnet","book_id":"2KI","chapter":14,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.1","text":"The name Joahaz is an alternate form of Jehoahaz.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2014%3A1/1"}
{"id":1716,"verse_id":"2KI.14.1","translation_id":"net-engnet","book_id":"2KI","chapter":14,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.1","text":"The referent here is Joash of Judah (see 12:21 ), not Joash of Israel, mentioned earlier in the verse.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2014%3A1/2"}
{"id":1717,"verse_id":"2KI.14.9","translation_id":"net-engnet","book_id":"2KI","chapter":14,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.9","text":"Judah is the thorn in the allegory. Amaziah’s success has deceived him into thinking he is on the same level as the major powers in the area (symbolized by the cedar). In reality he is not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2014%3A9/2"}
{"id":1718,"verse_id":"2KI.14.15","translation_id":"net-engnet","book_id":"2KI","chapter":14,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.15","text":"Jehoash and Joash are alternate forms of the same name.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2014%3A15/1"}
{"id":1719,"verse_id":"2KI.14.22","translation_id":"net-engnet","book_id":"2KI","chapter":14,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.22","text":"This must refer to Amaziah.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2014%3A22/2"}
{"id":1720,"verse_id":"2KI.15.13","translation_id":"net-engnet","book_id":"2KI","chapter":15,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.13","text":"Azariah was also known by the name Uzziah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2015%3A13/1"}
{"id":1721,"verse_id":"2KI.15.19","translation_id":"net-engnet","book_id":"2KI","chapter":15,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.19","text":"Pul was a nickname of Tiglath-pileser III (cf. 15:29 ). See M. Cogan and H. Tadmor, II Kings (AB), 171-72.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2015%3A19/1"}
{"id":1722,"verse_id":"2KI.16.3","translation_id":"net-engnet","book_id":"2KI","chapter":16,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.3","text":"This may refer to child sacrifice, though some interpret it as a less drastic cultic practice. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2016%3A3/2"}
{"id":1723,"verse_id":"2KI.16.17","translation_id":"net-engnet","book_id":"2KI","chapter":16,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.17","text":"See the note at 1 Kgs 7:23 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2016%3A17/1"}
{"id":1724,"verse_id":"2KI.16.18","translation_id":"net-engnet","book_id":"2KI","chapter":16,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.18","text":"It is doubtful that Tiglath-pileser ordered these architectural changes. Ahaz probably made these changes so he could send some of the items and materials to the Assyrian king as tribute. See M. Cogan and H. Tadmor, II Kings (AB), 190, 193.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2016%3A18/3"}
{"id":1725,"verse_id":"2KI.17.4","translation_id":"net-engnet","book_id":"2KI","chapter":17,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.4","text":"For discussion of this name, see HALOT 744 s.v. סוֹא and M. Cogan and H. Tadmor, II Kings (AB), 196.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2017%3A4/2"}
{"id":1726,"verse_id":"2KI.17.12","translation_id":"net-engnet","book_id":"2KI","chapter":17,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.12","text":"See the note at 1 Kgs 15:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2017%3A12/2"}
{"id":1727,"verse_id":"2KI.17.17","translation_id":"net-engnet","book_id":"2KI","chapter":17,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.17","text":"See the note at 2 Kgs 16:3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2017%3A17/1"}
{"id":1728,"verse_id":"2KI.17.24","translation_id":"net-engnet","book_id":"2KI","chapter":17,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.24","text":"In vv. 24-29 Samaria stands for the entire northern kingdom of Israel.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2017%3A24/2"}
{"id":1729,"verse_id":"2KI.17.29","translation_id":"net-engnet","book_id":"2KI","chapter":17,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.29","text":"The verb “make” refers to the production of idols. See M. Cogan and H. Tadmor, II Kings (AB), 210-11.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2017%3A29/1"}
{"id":1730,"verse_id":"2KI.17.30","translation_id":"net-engnet","book_id":"2KI","chapter":17,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.30","text":"No deity is known by the name Succoth Benoth in extant Mesopotamian literature. For speculation as to the identity of this deity, see M. Cogan and H. Tadmor, II Kings (AB), 211.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2017%3A30/1"}
{"id":1731,"verse_id":"2KI.17.30","translation_id":"net-engnet","book_id":"2KI","chapter":17,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.30","text":"Nergal was a Mesopotamian god of the underworld.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2017%3A30/2"}
{"id":1732,"verse_id":"2KI.17.30","translation_id":"net-engnet","book_id":"2KI","chapter":17,"verse":30,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.30","text":"This deity is unknown in extra-biblical literature. See M. Cogan and H. Tadmor, II Kings (AB), 211-12.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2017%3A30/3"}
{"id":1733,"verse_id":"2KI.17.31","translation_id":"net-engnet","book_id":"2KI","chapter":17,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.31","text":"Nibhaz and Tartak were two Elamite deities. See M. Cogan and H. Tadmor, II Kings (AB), 212.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2017%3A31/1"}
{"id":1734,"verse_id":"2KI.17.31","translation_id":"net-engnet","book_id":"2KI","chapter":17,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.31","text":"Adrammelech and Anammelech, the gods of the Sepharvaim are unknown in extra-biblical literature. See M. Cogan and H. Tadmor, II Kings (AB), 212.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2017%3A31/2"}
{"id":1735,"verse_id":"2KI.17.40","translation_id":"net-engnet","book_id":"2KI","chapter":17,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.40","text":"This refers to the foreigners whom the king of Assyria settled in the land (see v. 35 a).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2017%3A40/1"}
{"id":1736,"verse_id":"2KI.18.17","translation_id":"net-engnet","book_id":"2KI","chapter":18,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.17","text":"For a discussion of these titles see M. Cogan and H. Tadmor, II Kings (AB), 229-30.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2018%3A17/1"}
{"id":1737,"verse_id":"2KI.18.25","translation_id":"net-engnet","book_id":"2KI","chapter":18,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.25","text":"In v. 25 the chief adviser develops further the argument begun in v. 22 . He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2018%3A25/2"}
{"id":1738,"verse_id":"2KI.18.26","translation_id":"net-engnet","book_id":"2KI","chapter":18,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.26","text":"Aramaic was the diplomatic language of the empire.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2018%3A26/1"}
{"id":1739,"verse_id":"2KI.18.37","translation_id":"net-engnet","book_id":"2KI","chapter":18,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.37","text":"As a sign of grief and mourning.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2018%3A37/1"}
{"id":1740,"verse_id":"2KI.19.13","translation_id":"net-engnet","book_id":"2KI","chapter":19,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.13","text":"Lair is a city located in northeastern Babylon. See M. Cogan and H. Tadmor, II Kings (AB), 235.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2019%3A13/1"}
{"id":1741,"verse_id":"2KI.19.15","translation_id":"net-engnet","book_id":"2KI","chapter":19,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.15","text":"This refers to the cherub images that were above the ark of the covenant.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2019%3A15/1"}
{"id":1742,"verse_id":"2KI.19.21","translation_id":"net-engnet","book_id":"2KI","chapter":19,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.21","text":"Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2019%3A21/2"}
{"id":1743,"verse_id":"2KI.19.21","translation_id":"net-engnet","book_id":"2KI","chapter":19,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.21","text":"Shaking the head was a mocking gesture of derision.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2019%3A21/3"}
{"id":1744,"verse_id":"2KI.19.22","translation_id":"net-engnet","book_id":"2KI","chapter":19,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.22","text":"This divine title pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2019%3A22/3"}
{"id":1745,"verse_id":"2KI.19.28","translation_id":"net-engnet","book_id":"2KI","chapter":19,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.28","text":"The word picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2019%3A28/2"}
{"id":1746,"verse_id":"2KI.19.29","translation_id":"net-engnet","book_id":"2KI","chapter":19,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.29","text":"This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2019%3A29/3"}
{"id":1747,"verse_id":"2KI.19.37","translation_id":"net-engnet","book_id":"2KI","chapter":19,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.37","text":"The assassination probably took place in 681 b.c.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2019%3A37/1"}
{"id":1748,"verse_id":"2KI.19.37","translation_id":"net-engnet","book_id":"2KI","chapter":19,"verse":37,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.37","text":"No such Mesopotamian god is presently known. Perhaps the name is a corruption of Nusku.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2019%3A37/2"}
{"id":1749,"verse_id":"2KI.19.37","translation_id":"net-engnet","book_id":"2KI","chapter":19,"verse":37,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.37","text":"Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2019%3A37/4"}
{"id":1750,"verse_id":"2KI.21.3","translation_id":"net-engnet","book_id":"2KI","chapter":21,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.3","text":"See the note at 2 Kgs 17:16 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2021%3A3/1"}
{"id":1751,"verse_id":"2KI.21.6","translation_id":"net-engnet","book_id":"2KI","chapter":21,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.6","text":"See the note at 2 Kgs 16:3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2021%3A6/2"}
{"id":1752,"verse_id":"2KI.21.11","translation_id":"net-engnet","book_id":"2KI","chapter":21,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.11","text":"See the note at 1 Kgs 15:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2021%3A11/2"}
{"id":1753,"verse_id":"2KI.21.21","translation_id":"net-engnet","book_id":"2KI","chapter":21,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.21","text":"See the note at 1 Kgs 15:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2021%3A21/2"}
{"id":1754,"verse_id":"2KI.23.8","translation_id":"net-engnet","book_id":"2KI","chapter":23,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.8","text":"These towns marked Judah’s northern and southern borders, respectively, at the time of Josiah.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2023%3A8/2"}
{"id":1755,"verse_id":"2KI.23.10","translation_id":"net-engnet","book_id":"2KI","chapter":23,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.10","text":"Attempts to identify this deity with a god known from the ancient Near East have not yet yielded a consensus. For brief discussions see M. Cogan and H. Tadmor II Kings (AB), 288 and HALOT 592 s.v. מֹלֶךְ . For more extensive studies see George C. Heider, The Cult of Molek , and John Day, Molech: A God of Human Sacrifice in the Old Testament .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2023%3A10/2"}
{"id":1756,"verse_id":"2KI.23.13","translation_id":"net-engnet","book_id":"2KI","chapter":23,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.13","text":"This is a derogatory name for the Mount of Olives, involving a wordplay between מָשְׁחָה ( mashÿkhah ), “anointing,” and מַשְׁחִית ( mashÿkhit ), “destruction.” See HALOT 644 s.v. מַשְׁחִית and M. Cogan and H. Tadmor, II Kings (AB), 289.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2023%3A13/1"}
{"id":1757,"verse_id":"2KI.23.24","translation_id":"net-engnet","book_id":"2KI","chapter":23,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.24","text":"See the note at 2 Kgs 21:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2023%3A24/2"}
{"id":1758,"verse_id":"2KI.23.24","translation_id":"net-engnet","book_id":"2KI","chapter":23,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.24","text":"See the note at 1 Kgs 15:12 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2023%3A24/3"}
{"id":1759,"verse_id":"2KI.24.12","translation_id":"net-engnet","book_id":"2KI","chapter":24,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.12","text":"That is, the eighth year of Nebuchadnezzar’s reign, 597 b.c.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2024%3A12/2"}
{"id":1760,"verse_id":"2KI.25.1","translation_id":"net-engnet","book_id":"2KI","chapter":25,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.1","text":"This would have been Jan 15, 588 b.c. The reckoning is based on the calendar that begins the year in the spring (Nisan = March/April).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2025%3A1/2"}
{"id":1761,"verse_id":"2KI.25.4","translation_id":"net-engnet","book_id":"2KI","chapter":25,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.4","text":"The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the “two walls” which were probably the walls on the eastern and western hills.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2025%3A4/3"}
{"id":1762,"verse_id":"2KI.25.4","translation_id":"net-engnet","book_id":"2KI","chapter":25,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.4","text":"Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from Jer 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2025%3A4/4"}
{"id":1763,"verse_id":"2KI.25.6","translation_id":"net-engnet","book_id":"2KI","chapter":25,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.6","text":"Riblah was a strategic town on the Orontes River in Syria. It was at a crossing of the major roads between Egypt and Mesopotamia. Pharaoh Necho had earlier received Jehoahaz there and put him in chains ( 2 Kgs 23:33 ) prior to taking him captive to Egypt. Nebuchadnezzar had set up his base camp for conducting his campaigns against the Palestinian states there and was now sitting in judgment on prisoners brought to him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2025%3A6/1"}
{"id":1764,"verse_id":"2KI.25.8","translation_id":"net-engnet","book_id":"2KI","chapter":25,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.8","text":"The seventh day of the month would have been August 14, 586 b.c. in modern reckoning.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2025%3A8/2"}
{"id":1765,"verse_id":"2KI.25.13","translation_id":"net-engnet","book_id":"2KI","chapter":25,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.13","text":"See the note at 1 Kgs 7:23 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2025%3A13/1"}
{"id":1766,"verse_id":"2KI.25.14","translation_id":"net-engnet","book_id":"2KI","chapter":25,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.14","text":"These shovels were used to clean the altar.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2025%3A14/1"}
{"id":1767,"verse_id":"2KI.25.14","translation_id":"net-engnet","book_id":"2KI","chapter":25,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.14","text":"These were used to trim the wicks.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2025%3A14/2"}
{"id":1768,"verse_id":"2KI.25.15","translation_id":"net-engnet","book_id":"2KI","chapter":25,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.15","text":"These held the embers used for the incense offerings.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2025%3A15/1"}
{"id":1769,"verse_id":"2KI.25.25","translation_id":"net-engnet","book_id":"2KI","chapter":25,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.25","text":"It is not altogether clear whether this is in the same year that Jerusalem fell or not. The wall was breached in the fourth month (= early July; Jer 39:2 ) and Nebuzaradan came and burned the palace, the temple, and many of the houses and tore down the wall in the fifth month (= early August; Jer 52:12 ). That would have left time between the fifth month and the seventh month (October) to gather in the harvest of grapes, dates and figs, and olives ( Jer 40:12 ). However, many commentators feel that too much activity takes place in too short a time for this to have been in the same year and posit that it happened the following year or even five years later when a further deportation took place, possibly in retaliation for the murder of Gedaliah and the Babylonian garrison at Mizpah ( Jer 52:30 ). The assassination of Gedaliah had momentous consequences and was commemorated in one of the post exilic fast days lamenting the fall of Jerusalem ( Zech 8:19 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2025%3A25/1"}
{"id":1770,"verse_id":"2KI.25.27","translation_id":"net-engnet","book_id":"2KI","chapter":25,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.27","text":"The parallel account in Jer 52:31 has “twenty-fifth.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2025%3A27/1"}
{"id":1771,"verse_id":"2KI.25.27","translation_id":"net-engnet","book_id":"2KI","chapter":25,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.27","text":"The twenty-seventh day would be March 22, 561 b.c. in modern reckoning.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Kings%2025%3A27/2"}
{"id":1772,"verse_id":"1CH.1.19","translation_id":"net-engnet","book_id":"1CH","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.19","text":"Perhaps this refers to the scattering of the people at Babel ( Gen 11:1-9 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%201%3A19/1"}
{"id":1773,"verse_id":"1CH.1.32","translation_id":"net-engnet","book_id":"1CH","chapter":1,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.32","text":"A concubine was a slave woman in ancient Near Eastern societies who was the legal property of her master, but who could have legitimate sexual relations with her master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative ( 2 Sam 21:10-14 ; 1 Kgs 11:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%201%3A32/1"}
{"id":1774,"verse_id":"1CH.2.21","translation_id":"net-engnet","book_id":"1CH","chapter":2,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.21","text":"This means “later” in relation to the births of the three sons (Jerahmeel, Ram and Caleb) mentioned in v. 9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%202%3A21/1"}
{"id":1775,"verse_id":"1CH.2.46","translation_id":"net-engnet","book_id":"1CH","chapter":2,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.46","text":"See the note on the word “concubine” in 1:32 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%202%3A46/1"}
{"id":1776,"verse_id":"1CH.3.9","translation_id":"net-engnet","book_id":"1CH","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.9","text":"See the note on the word “concubine” in 1:32 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%203%3A9/1"}
{"id":1777,"verse_id":"1CH.3.11","translation_id":"net-engnet","book_id":"1CH","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.11","text":"Joram is a variant spelling of the name “Jehoram.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%203%3A11/1"}
{"id":1778,"verse_id":"1CH.5.1","translation_id":"net-engnet","book_id":"1CH","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.1","text":"The phrase when he defiled his father’s bed refers to Reuben having sexual relations with his father Jacob’s concubine Bilhah. This incident is recorded in Gen 35:22 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%205%3A1/1"}
{"id":1779,"verse_id":"1CH.6.1","translation_id":"net-engnet","book_id":"1CH","chapter":6,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.1","text":"Beginning with 6:1 , the verse numbers through 6:81 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 6:1 ET = 5:27 HT, 6:2 ET = 5:28 HT, 6:16 ET = 6:1 HT, etc., through 6:81 ET = 6:66 HT. Beginning with 7:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%206%3A1/1"}
{"id":1780,"verse_id":"1CH.6.16","translation_id":"net-engnet","book_id":"1CH","chapter":6,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.16","text":"Chapter of 1 Chr begins here in the Hebrew text; 6:16-81 ET = 6:1-66 HT. See the note at 6:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%206%3A16/1"}
{"id":1781,"verse_id":"1CH.7.14","translation_id":"net-engnet","book_id":"1CH","chapter":7,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.14","text":"See the note on the word “concubine” in 1:32 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%207%3A14/1"}
{"id":1782,"verse_id":"1CH.8.1","translation_id":"net-engnet","book_id":"1CH","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.1","text":"Aharah is called “Ahiram” in Num 26:38 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%208%3A1/1"}
{"id":1783,"verse_id":"1CH.8.33","translation_id":"net-engnet","book_id":"1CH","chapter":8,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.33","text":"Eshbaal is called “Ishbosheth” in 2 Sam 2:8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%208%3A33/1"}
{"id":1784,"verse_id":"1CH.8.34","translation_id":"net-engnet","book_id":"1CH","chapter":8,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.34","text":"Meribbaal is called “Mephibosheth” in 2 Sam 4:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%208%3A34/1"}
{"id":1785,"verse_id":"1CH.9.39","translation_id":"net-engnet","book_id":"1CH","chapter":9,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.39","text":"Eshbaal is called “Ishbosheth” in 2 Sam 2:8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%209%3A39/1"}
{"id":1786,"verse_id":"1CH.9.40","translation_id":"net-engnet","book_id":"1CH","chapter":9,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.40","text":"Meribbaal is called “Mephibosheth” in 2 Sam 4:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%209%3A40/1"}
{"id":1787,"verse_id":"1CH.11.4","translation_id":"net-engnet","book_id":"1CH","chapter":11,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.4","text":"Jebus was an older name for the city of Jerusalem (cf. Josh 15:8 ; Judg 1:21 ). map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2011%3A4/2"}
{"id":1788,"verse_id":"1CH.11.6","translation_id":"net-engnet","book_id":"1CH","chapter":11,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.6","text":"Verse 6 inserts into the narrative parenthetical information about Joab’s role in the conquest of the city. Verse 7 then picks up where v. 5 left off.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2011%3A6/1"}
{"id":1789,"verse_id":"1CH.12.4","translation_id":"net-engnet","book_id":"1CH","chapter":12,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.4","text":"In the Hebrew text ( BHS ) a verse division occurs at this point, and for the remainder of the chapter the verse numbers of the Hebrew Bible differ by one from the English Bible. Thus 1 Chr 12:4 b ET = 12:5 HT, and 12:5-40 ET = 12:6-41 HT. Beginning with 13:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2012%3A4/1"}
{"id":1790,"verse_id":"1CH.12.15","translation_id":"net-engnet","book_id":"1CH","chapter":12,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.15","text":"That is, March-April.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2012%3A15/2"}
{"id":1791,"verse_id":"1CH.13.10","translation_id":"net-engnet","book_id":"1CH","chapter":13,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.10","text":"The modern reader might think God seemed to overreact here, but Israel needed a vivid object lesson of God’s holiness. By loading the ark on a cart, David had violated the instructions in God’s law ( Exod 25:12-14 ; Num 4:5-6, 15 ). Uzzah’s action, however innocent it may seem, betrayed a certain lack of reverence for God’s presence. God had to remind his people that his holiness could not under any circumstances be violated.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2013%3A10/3"}
{"id":1792,"verse_id":"1CH.13.11","translation_id":"net-engnet","book_id":"1CH","chapter":13,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.11","text":"The name Perez Uzzah means in Hebrew “the outburst [against] Uzzah.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2013%3A11/2"}
{"id":1793,"verse_id":"1CH.13.13","translation_id":"net-engnet","book_id":"1CH","chapter":13,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.13","text":"The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2013%3A13/1"}
{"id":1794,"verse_id":"1CH.14.11","translation_id":"net-engnet","book_id":"1CH","chapter":14,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.11","text":"The name Baal Perazim means “Lord of outbursts” in Hebrew.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2014%3A11/2"}
{"id":1795,"verse_id":"1CH.15.7","translation_id":"net-engnet","book_id":"1CH","chapter":15,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.7","text":"Gershom is a variant spelling of the name Gershon.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2015%3A7/1"}
{"id":1796,"verse_id":"1CH.15.27","translation_id":"net-engnet","book_id":"1CH","chapter":15,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.27","text":"An ephod was a priestly garment worn over the robe.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2015%3A27/2"}
{"id":1797,"verse_id":"1CH.17.13","translation_id":"net-engnet","book_id":"1CH","chapter":17,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.13","text":"The one who ruled before you is a reference to Saul, from whom the kingdom was taken and given to David.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2017%3A13/1"}
{"id":1798,"verse_id":"1CH.20.2","translation_id":"net-engnet","book_id":"1CH","chapter":20,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.2","text":"See the note on the word “talents” in 19:6 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2020%3A2/3"}
{"id":1799,"verse_id":"1CH.22.9","translation_id":"net-engnet","book_id":"1CH","chapter":22,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.9","text":"The name Solomon ( שְׁלֹמֹה , shÿlomoh ) sounds like (and may be derived from) the Hebrew word for “peace” ( שָׁלוֹם , shalom ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2022%3A9/3"}
{"id":1800,"verse_id":"1CH.23.10","translation_id":"net-engnet","book_id":"1CH","chapter":23,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.10","text":"Verses 8-10 are confusing. Two different lists of Shimei’s sons appear. In between these lists is the statement “these were the leaders of the family of Ladan,” suggesting that the list just before this includes the sons of Ladan, not Shimei. But verse 8 already lists Ladan’s sons. Apparently the text as it stands is a conflation of differing traditions.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2023%3A10/2"}
{"id":1801,"verse_id":"1CH.29.22","translation_id":"net-engnet","book_id":"1CH","chapter":29,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.22","text":"See 1 Chr 23:1 , where David had previously designated Solomon as king over Israel.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Chronicles%2029%3A22/3"}
{"id":1802,"verse_id":"2CH.1.5","translation_id":"net-engnet","book_id":"2CH","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.5","text":"The tabernacle was located in Gibeon; see 1 Chr 21:29 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%201%3A5/1"}
{"id":1803,"verse_id":"2CH.1.16","translation_id":"net-engnet","book_id":"2CH","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.16","text":"Because Que is also mentioned, some prefer to see 1 Kgs 10:28-29 as a reference to Mutsur. Que and Mutsur were located in Cilicia or Cappadocia (in modern southern Turkey). See HALOT 625 s.v. מִצְרַיִם .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%201%3A16/1"}
{"id":1804,"verse_id":"2CH.2.1","translation_id":"net-engnet","book_id":"2CH","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.1","text":"Beginning with 2:1 , the verse numbers through 2:18 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 2:1 ET = 1:18 HT, 2:2 ET = 2:1 HT, 2:3 ET = 2:2 HT, etc., through 2:18 ET = 2:17 HT. Beginning with 3:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%202%3A1/1"}
{"id":1805,"verse_id":"2CH.2.10","translation_id":"net-engnet","book_id":"2CH","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.10","text":"As a unit of dry measure a kor was roughly equivalent to six bushels (about 220 liters).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%202%3A10/1"}
{"id":1806,"verse_id":"2CH.2.13","translation_id":"net-engnet","book_id":"2CH","chapter":2,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.13","text":"The name Huram Abi means “Huram [is] my father.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%202%3A13/1"}
{"id":1807,"verse_id":"2CH.3.2","translation_id":"net-engnet","book_id":"2CH","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"This would be April-May, 966 b.c. by modern reckoning.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%203%3A2/1"}
{"id":1808,"verse_id":"2CH.3.15","translation_id":"net-engnet","book_id":"2CH","chapter":3,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.15","text":"The figure given here appears to refer to the combined length of both pillars (perhaps when laid end-to-end on the ground prior to being set up; cf. v. 17 ); the figure given for the height of the pillars in 1 Kgs 7:15 , 2 Kgs 25:17 , and Jer 52:21 is half this (i.e., eighteen cubits).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%203%3A15/1"}
{"id":1809,"verse_id":"2CH.5.2","translation_id":"net-engnet","book_id":"2CH","chapter":5,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.2","text":"The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%205%3A2/2"}
{"id":1810,"verse_id":"2CH.5.3","translation_id":"net-engnet","book_id":"2CH","chapter":5,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.3","text":"This festival in the seventh month was the Feast of Tabernacles, see Lev 23:34 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%205%3A3/1"}
{"id":1811,"verse_id":"2CH.5.3","translation_id":"net-engnet","book_id":"2CH","chapter":5,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.3","text":"The seventh month would be September-October in modern reckoning.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%205%3A3/2"}
{"id":1812,"verse_id":"2CH.5.8","translation_id":"net-engnet","book_id":"2CH","chapter":5,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.8","text":"These poles were used to carry the ark. The Levites were to carry it with the poles on their shoulders. See Exod 25:13-15 ; 1 Chr 15:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%205%3A8/1"}
{"id":1813,"verse_id":"2CH.5.10","translation_id":"net-engnet","book_id":"2CH","chapter":5,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.10","text":"Horeb is another name for Mount Sinai (cf. Exod 3:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%205%3A10/1"}
{"id":1814,"verse_id":"2CH.7.14","translation_id":"net-engnet","book_id":"2CH","chapter":7,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"7.14","text":"Here the phrase heal their land means restore the damage done by the drought, locusts and plague mentioned in v. 13 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%207%3A14/5"}
{"id":1815,"verse_id":"2CH.8.11","translation_id":"net-engnet","book_id":"2CH","chapter":8,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.11","text":"The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%208%3A11/1"}
{"id":1816,"verse_id":"2CH.9.16","translation_id":"net-engnet","book_id":"2CH","chapter":9,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.16","text":"This name was appropriate because of the large amount of cedar, undoubtedly brought from Lebanon, used in its construction. The cedar pillars in the palace must have given it the appearance of a forest. See 1 Kgs 7:2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%209%3A16/2"}
{"id":1817,"verse_id":"2CH.10.16","translation_id":"net-engnet","book_id":"2CH","chapter":10,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.16","text":"The people’s point seems to be that they have no familial relationship with David that brings them any benefits or places upon them any obligations. They are being treated like outsiders.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2010%3A16/1"}
{"id":1818,"verse_id":"2CH.10.18","translation_id":"net-engnet","book_id":"2CH","chapter":10,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.18","text":"In the parallel account in 1 Kgs 12:18 this name appears as “Adoniram.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2010%3A18/1"}
{"id":1819,"verse_id":"2CH.11.21","translation_id":"net-engnet","book_id":"2CH","chapter":11,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.21","text":"Concubines were slave women in ancient Near Eastern societies who were the legal property of their master, but who could have legitimate sexual relations with their master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative ( 2 Sam 21:10-14 ; 1 Kgs 11:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2011%3A21/1"}
{"id":1820,"verse_id":"2CH.12.16","translation_id":"net-engnet","book_id":"2CH","chapter":12,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.16","text":"The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2012%3A16/2"}
{"id":1821,"verse_id":"2CH.14.1","translation_id":"net-engnet","book_id":"2CH","chapter":14,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.1","text":"Beginning with 14:1 , the verse numbers through 14:15 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 14:1 ET = 13:23 HT, 14:2 ET = 14:1 HT, 14:3 ET = 14:2 HT, etc., through 14:15 ET = 14:14 HT. Beginning with 15:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2014%3A1/1"}
{"id":1822,"verse_id":"2CH.14.1","translation_id":"net-engnet","book_id":"2CH","chapter":14,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.1","text":"The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2014%3A1/3"}
{"id":1823,"verse_id":"2CH.14.3","translation_id":"net-engnet","book_id":"2CH","chapter":14,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.3","text":"Asherah poles . A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [’ asherim ], as here). They were to be burned or cut down ( Deut 7:5; 12:3; 16:21 ; Judg 6:25, 28, 30 ; 2 Kgs 18:4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2014%3A3/2"}
{"id":1824,"verse_id":"2CH.16.4","translation_id":"net-engnet","book_id":"2CH","chapter":16,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.4","text":"In the parallel passage in 1 Kgs 15:20 , this city’s name appears as Abel Beth Maacah. These appear to be variant names for the same place.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2016%3A4/3"}
{"id":1825,"verse_id":"2CH.16.14","translation_id":"net-engnet","book_id":"2CH","chapter":16,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.14","text":"The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2016%3A14/1"}
{"id":1826,"verse_id":"2CH.18.14","translation_id":"net-engnet","book_id":"2CH","chapter":18,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.14","text":"One does not expect Micaiah, having just vowed to speak only what the Lord tells him, to agree with the other prophets and give the king an inaccurate prophecy. Micaiah’s actions became understandable later, when we discover that the Lord desires to deceive the king and lead him to his demise. The Lord even dispatches a lying spirit to deceive Ahab’s prophets. Micaiah can lie to the king because he realizes this lie is from the Lord . It is important to note that in v. 13 Micaiah only vows to speak the word of his God; he does not necessarily say he will tell the truth. In this case the Lord ’s word is deliberately deceptive. Only when the king adjures him to tell the truth (v. 15 ), does Micaiah do so.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2018%3A14/2"}
{"id":1827,"verse_id":"2CH.20.26","translation_id":"net-engnet","book_id":"2CH","chapter":20,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.26","text":"The name Berachah , which means “blessing” in Hebrew, is derived from the verbal root “to praise [or “to bless”],” which appears earlier in the verse.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2020%3A26/2"}
{"id":1828,"verse_id":"2CH.21.1","translation_id":"net-engnet","book_id":"2CH","chapter":21,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.1","text":"The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2021%3A1/3"}
{"id":1829,"verse_id":"2CH.21.2","translation_id":"net-engnet","book_id":"2CH","chapter":21,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.2","text":"A number of times in 2 Chronicles “Israel” is used instead of the more specific “Judah”; see 2 Chr 12:6; 23:2 ). In the interest of consistency some translations (e.g., NAB, NRSV) substitute “Judah” for “Israel” here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2021%3A2/1"}
{"id":1830,"verse_id":"2CH.21.20","translation_id":"net-engnet","book_id":"2CH","chapter":21,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.20","text":"The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2021%3A20/2"}
{"id":1831,"verse_id":"2CH.22.5","translation_id":"net-engnet","book_id":"2CH","chapter":22,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.5","text":"Jehoram and Joram are alternate spellings of the Israelite king’s name (also in vv. 6-7 ). The shorter form is used in these verse to avoid confusion with King Jehoram of Judah, father of Azariah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2022%3A5/1"}
{"id":1832,"verse_id":"2CH.22.11","translation_id":"net-engnet","book_id":"2CH","chapter":22,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.11","text":"Jehoshabeath is a variant spelling of the name Jehosheba ( 2 Kgs 11:2 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2022%3A11/1"}
{"id":1833,"verse_id":"2CH.24.16","translation_id":"net-engnet","book_id":"2CH","chapter":24,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.16","text":"The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2024%3A16/1"}
{"id":1834,"verse_id":"2CH.24.25","translation_id":"net-engnet","book_id":"2CH","chapter":24,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"24.25","text":"The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2024%3A25/5"}
{"id":1835,"verse_id":"2CH.25.4","translation_id":"net-engnet","book_id":"2CH","chapter":25,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.4","text":"This law is recorded in Deut 24:16 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2025%3A4/4"}
{"id":1836,"verse_id":"2CH.25.18","translation_id":"net-engnet","book_id":"2CH","chapter":25,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.18","text":"The thorn bush in the allegory is Judah. Amaziah’s success had deceived him into thinking he was on the same level as the major powers in the area (symbolized by the cedar). In reality he was not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2025%3A18/1"}
{"id":1837,"verse_id":"2CH.27.5","translation_id":"net-engnet","book_id":"2CH","chapter":27,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.5","text":"As a unit of dry measure a kor was roughly equivalent to six bushels (about 220 liters).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2027%3A5/3"}
{"id":1838,"verse_id":"2CH.27.9","translation_id":"net-engnet","book_id":"2CH","chapter":27,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.9","text":"The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2027%3A9/2"}
{"id":1839,"verse_id":"2CH.28.3","translation_id":"net-engnet","book_id":"2CH","chapter":28,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.3","text":"This may refer to child sacrifice, though some interpret it as a less drastic cultic practice (NEB “burnt his sons in the fire”; NASB “burned his sons in the fire”; NIV “sacrificed his sons in the fire”; NRSV “made his sons pass through fire”). For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2028%3A3/1"}
{"id":1840,"verse_id":"2CH.28.19","translation_id":"net-engnet","book_id":"2CH","chapter":28,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.19","text":"That is, “of Judah.” Frequently in 2 Chronicles “Israel” is substituted for “Judah.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2028%3A19/2"}
{"id":1841,"verse_id":"2CH.29.21","translation_id":"net-engnet","book_id":"2CH","chapter":29,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.21","text":"Perhaps these terms refer metonymically to the royal court, the priests and Levites, and the people, respectively.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2029%3A21/1"}
{"id":1842,"verse_id":"2CH.32.5","translation_id":"net-engnet","book_id":"2CH","chapter":32,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"32.5","text":"The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2032%3A5/4"}
{"id":1843,"verse_id":"2CH.32.30","translation_id":"net-engnet","book_id":"2CH","chapter":32,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.30","text":"The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2032%3A30/1"}
{"id":1844,"verse_id":"2CH.33.14","translation_id":"net-engnet","book_id":"2CH","chapter":33,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.14","text":"The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2033%3A14/2"}
{"id":1845,"verse_id":"2CH.36.21","translation_id":"net-engnet","book_id":"2CH","chapter":36,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"36.21","text":"According to Lev 25:4 , the land was to remain uncultivated every seventh year. Lev 26:33-35 warns that the land would experience a succession of such sabbatical rests if the people disobeyed God, for he would send them away into exile.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2036%3A21/3"}
{"id":1846,"verse_id":"2CH.36.21","translation_id":"net-engnet","book_id":"2CH","chapter":36,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"36.21","text":"Concerning the seventy years see Jer 25:11 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20Chronicles%2036%3A21/4"}
{"id":1847,"verse_id":"EZR.1.1","translation_id":"net-engnet","book_id":"EZR","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%201%3A1/1"}
{"id":1848,"verse_id":"EZR.1.1","translation_id":"net-engnet","book_id":"EZR","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.1","text":"The first year of Cyrus would be ca. 539 B.C . Cyrus reigned in Persia from ca. 539-530 B.C.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezra%201%3A1/2"}
{"id":1849,"verse_id":"EZR.1.1","translation_id":"net-engnet","book_id":"EZR","chapter":1,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.1","text":"Cf. Jer 29:10; 25:11-14 . Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612 b.c. ) or with Nebuchadnezzar’s coronation (605 b.c. ) and continuing till the fall of Babylon to the Persians in 539 b.c. Others take the seventy years to refer to the period from the destruction of the temple in 586 b.c. till its rebuilding in 516 b.c.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Ezra%201%3A1/5"}
{"id":1850,"verse_id":"EZR.1.8","translation_id":"net-engnet","book_id":"EZR","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.8","text":"A Persian name meaning “gift of Mithras.” See HALOT 656 s.v. מִתְרְדָת .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezra%201%3A8/3"}
{"id":1851,"verse_id":"EZR.1.8","translation_id":"net-engnet","book_id":"EZR","chapter":1,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.8","text":"A Babylonian name with the probable meaning “Shamash protect the father.” See HALOT 1664-65 s.v. שֵׁשְׁבַּצַּר .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ezra%201%3A8/4"}
{"id":1852,"verse_id":"EZR.1.11","translation_id":"net-engnet","book_id":"EZR","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.11","text":"The total number as given in the MT does not match the numbers given for the various items in v. 9 . It is not clear whether the difference is due to error in textual transmission or whether the constituent items mentioned are only a selection from a longer list, in which case the total from that longer list may have been retained. The numbers provided in 1 Esdras come much closer to agreeing with the number in Ezra 1:9-11 , but this does not necessarily mean that 1 Esdras has been better preserved here than Ezra. 1 Esdras 2:13-15 (RSV) says, “The number of these was: a thousand gold cups, a thousand silver cups, twenty-nine silver censures, thirty gold bowls, two thousand four hundred and ten silver bowls, and a thousand other vessels. All the vessels were handed over, gold and silver, five thousand four hundred and sixty-nine, and they were carried back by Shesbazzar with the returning exiles from Babylon to Jerusalem.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%201%3A11/1"}
{"id":1853,"verse_id":"EZR.2.1","translation_id":"net-engnet","book_id":"EZR","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.1","text":"The list of names and numbers in this chapter of Ezra has a parallel account in Neh 7:6-73 . The fact that the two lists do not always agree in specific details suggests that various textual errors have crept into the accounts during the transmission process.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%202%3A1/1"}
{"id":1854,"verse_id":"EZR.2.64","translation_id":"net-engnet","book_id":"EZR","chapter":2,"verse":64,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.64","text":"The same total is given in Neh 7:66 , but it is difficult to understand how this number is reached, since the numbers of people listed in the constituent groups do not add up to 42,360. The list in vv. 3-60 apparently is not intended to be exhaustive, but the basis of the selectivity is unclear.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%202%3A64/1"}
{"id":1855,"verse_id":"EZR.2.69","translation_id":"net-engnet","book_id":"EZR","chapter":2,"verse":69,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.69","text":"The מָנִים ( manim , cf. Neh 7:71, 72 ) is a measuring weight for valuable metals, equal to 1/60 of a talent or 60 shekels (BDB 584 s.v. מָנֶה ; HALOT 599 s.v. מָנֶה ). For further study, see R. de Vaux, Ancient Israel , 203-6.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezra%202%3A69/3"}
{"id":1856,"verse_id":"EZR.3.2","translation_id":"net-engnet","book_id":"EZR","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"Jozadak (also in 3:8 ) is a variant spelling of Jehozadak.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%203%3A2/1"}
{"id":1857,"verse_id":"EZR.3.9","translation_id":"net-engnet","book_id":"EZR","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.9","text":"The name יְהוּדָה ( Yehudah ; cf. KJV, ASV, NASB “Judah”) is probably a variant of Hodaviah (see Ezra 2:40 ; cf. NIV, NCV, TEV, CEV, NLT).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezra%203%3A9/2"}
{"id":1858,"verse_id":"EZR.3.10","translation_id":"net-engnet","book_id":"EZR","chapter":3,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.10","text":"This was a long, straight, metallic instrument used for signal calls, rather than the traditional ram’s horn (both instruments are typically translated “trumpet” by English versions).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%203%3A10/1"}
{"id":1859,"verse_id":"EZR.3.10","translation_id":"net-engnet","book_id":"EZR","chapter":3,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.10","text":"See Ps 107:1; 118:1, 29; 136:1 . Cf. 2 Chr 5:13; 7:3; 20:21 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezra%203%3A10/3"}
{"id":1860,"verse_id":"EZR.3.12","translation_id":"net-engnet","book_id":"EZR","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.12","text":"The temple had been destroyed some fifty years earlier by the Babylonians in 586 b.c.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezra%203%3A12/2"}
{"id":1861,"verse_id":"EZR.4.2","translation_id":"net-engnet","book_id":"EZR","chapter":4,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.2","text":"Esarhaddon was king of Assyria ca. 681-669 b.c.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Ezra%204%3A2/5"}
{"id":1862,"verse_id":"EZR.4.2","translation_id":"net-engnet","book_id":"EZR","chapter":4,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"4.2","text":"The Assyrian policy had been to resettle Samaria with peoples from other areas (cf. 2 Kgs 17:24-34 ). These immigrants acknowledged Yahweh as well as other deities in some cases. The Jews who returned from the Exile regarded them with suspicion and were not hospitable to their offer of help in rebuilding the temple.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Ezra%204%3A2/6"}
{"id":1863,"verse_id":"EZR.4.5","translation_id":"net-engnet","book_id":"EZR","chapter":4,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.5","text":"Darius ruled Persia ca. 522-486 B.C .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezra%204%3A5/2"}
{"id":1864,"verse_id":"EZR.4.5","translation_id":"net-engnet","book_id":"EZR","chapter":4,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.5","text":"The purpose of the opening verses of this chapter is to summarize why the Jews returning from the exile were unable to complete the rebuilding of the temple more quickly than they did. The delay was due not to disinterest on their part but to the repeated obstacles that had been placed in their path by determined foes.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezra%204%3A5/3"}
{"id":1865,"verse_id":"EZR.4.6","translation_id":"net-engnet","book_id":"EZR","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.6","text":"The chronological problems of Ezra 4:6-24 are well known and have been the subject of extensive discussion since ancient times. Both v. 5 and v. 24 describe the reign of Darius I Hystaspes, who ruled Persia ca. 522–486 b.c. and in whose time the rebuilt temple was finished. The material in between is from later times (v. 16 describes the rebuilding of the walls, not the temple), and so appear to be a digression. Even recognizing this, there are still questions, such as why Cambyses (530-522 b.c. ) is not mentioned at all, and why events from the time of Xerxes (486-465 b.c. ) and Artaxerxes (464-423 b.c. ) are included here if the author was discussing opposition to the building of the temple, which was finished in 516 b.c. Theories to explain these difficulties are too numerous to mention here, but have existed since ancient times: Josephus, the first century Jewish historian, rearranged the account to put Cambyses before Xerxes and replacing Artaxerxes with Xerxes (for further discussion of Josephus’ rearrangement see L. L. Grabbe, “Josephus and the Reconstruction of the Judean Restoration” JBL 106 [1987]: 231-46). In brief, it seems best to view the author’s primary concern here as thematic (the theme of opposition to the Jewish resettlement in Jerusalem, including the rebuilding of the temple and restoration of Jerusalem’s walls) rather than purely chronological. In the previous verses the author had shown how the Jews had rejected an offer of assistance from surrounding peoples and how these people in turn harassed them. The inserted account shows how, in light of the unremitting opposition the Jews experienced (even extending down to more recent times), this refusal of help had been fully justified. Some of the documents the author employed show how this opposition continued even after the temple was rebuilt. (The failure to mention Cambyses may simply mean the author had no documents available from that period.) For detailed discussion of the difficulties presented by the passage and the various theories advanced to explain them, see H. G. M. Williamson, Ezra, Nehemiah (WBC), 56-60.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%204%3A6/1"}
{"id":1866,"verse_id":"EZR.4.6","translation_id":"net-engnet","book_id":"EZR","chapter":4,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.6","text":"Ahasuerus , otherwise known as Xerxes I, ruled ca. 486-464 b.c.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezra%204%3A6/2"}
{"id":1867,"verse_id":"EZR.4.7","translation_id":"net-engnet","book_id":"EZR","chapter":4,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.7","text":"Artaxerxes I ruled in Persia from ca. 465–425 b.c.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ezra%204%3A7/4"}
{"id":1868,"verse_id":"EZR.4.7","translation_id":"net-engnet","book_id":"EZR","chapter":4,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"4.7","text":"The double reference in v. 7 to the Aramaic language is difficult. It would not make sense to say that the letter was written in Aramaic and then translated into Aramaic. Some interpreters understand the verse to mean that the letter was written in the Aramaic script and in the Aramaic language , but this does not seem to give sufficient attention to the participle “translated” at the end of the verse. The second reference to Aramaic in the verse is more probably a gloss that calls attention to the fact that the following verses retain the Aramaic language of the letter in its original linguistic form. A similar reference to Aramaic occurs in Dan 2:4 b, where the language of that book shifts from Hebrew to Aramaic. Ezra 4:8 –6:18 and 7:12-26 are written in Aramaic, whereas the rest of the book is written in Hebrew.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Ezra%204%3A7/6"}
{"id":1869,"verse_id":"EZR.4.8","translation_id":"net-engnet","book_id":"EZR","chapter":4,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.8","text":"Like Rehum, Shimshai was apparently a fairly high-ranking official charged with overseeing Persian interests in this part of the empire. His title was “scribe” or “secretary,” but in a more elevated political sense than that word sometimes has elsewhere. American governmental titles such as “Secretary of State” perhaps provide an analogy in that the word “secretary” can have a broad range of meaning.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezra%204%3A8/2"}
{"id":1870,"verse_id":"EZR.4.12","translation_id":"net-engnet","book_id":"EZR","chapter":4,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.12","text":"Management of the provinces that were distantly removed from the capital was difficult, and insurrection in such places was a perennial problem. The language used in this report about Jerusalem (i.e., “rebellious,” “odious”) is intentionally inflammatory. It is calculated to draw immediate attention to the perceived problem.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezra%204%3A12/2"}
{"id":1871,"verse_id":"EZR.4.20","translation_id":"net-engnet","book_id":"EZR","chapter":4,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.20","text":"The statement that prior Jewish kings ruled over the entire Trans-Euphrates is an overstatement. Not even in the days of David and Solomon did the kingdom of Israel extend its borders to such an extent.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%204%3A20/1"}
{"id":1872,"verse_id":"EZR.4.24","translation_id":"net-engnet","book_id":"EZR","chapter":4,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.24","text":"Darius I Hystaspes ruled Persia ca. 522–486 b.c.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%204%3A24/1"}
{"id":1873,"verse_id":"EZR.5.11","translation_id":"net-engnet","book_id":"EZR","chapter":5,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.11","text":"This great king of Israel would, of course, be Solomon.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%205%3A11/1"}
{"id":1874,"verse_id":"EZR.5.12","translation_id":"net-engnet","book_id":"EZR","chapter":5,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.12","text":"A reference to the catastrophic events of 586 b.c.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezra%205%3A12/3"}
{"id":1875,"verse_id":"EZR.5.13","translation_id":"net-engnet","book_id":"EZR","chapter":5,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.13","text":"Cyrus was actually a Persian king, but when he conquered Babylon in 539 b.c. he apparently appropriated to himself the additional title “king of Babylon.” The Syriac Peshitta substitutes “Persia” for “Babylon” here, but this is probably a hyper-correction.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%205%3A13/1"}
{"id":1876,"verse_id":"EZR.6.11","translation_id":"net-engnet","book_id":"EZR","chapter":6,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.11","text":"The practice referred to in v. 11 has been understood in various ways: hanging (cf. 1 Esd 6:32 and KJV); flogging (cf. NEB, NLT); impalement (BDB 1091 s.v. זְקַף ; HALOT 1914 s.v. מחא hitpe; cf. NAB, NIV, NRSV). The latter seems the most likely.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%206%3A11/1"}
{"id":1877,"verse_id":"EZR.6.15","translation_id":"net-engnet","book_id":"EZR","chapter":6,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.15","text":"The sixth year of the reign of Darius would be ca. 516 B.C .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%206%3A15/1"}
{"id":1878,"verse_id":"EZR.6.19","translation_id":"net-engnet","book_id":"EZR","chapter":6,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.19","text":"At this point the language of the book reverts from Aramaic ( 4:8 –6:18) back to Hebrew. Aramaic will again be used in Ezra 7:12-26 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%206%3A19/1"}
{"id":1879,"verse_id":"EZR.6.22","translation_id":"net-engnet","book_id":"EZR","chapter":6,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.22","text":"The expression “king of Assyria” is anachronistic, since Assyria fell in 612 b.c. , long before the events of this chapter. Perhaps the expression is intended subtly to contrast earlier kings of Assyria who were hostile toward Israel with this Persian king who showed them favor.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezra%206%3A22/2"}
{"id":1880,"verse_id":"EZR.7.1","translation_id":"net-engnet","book_id":"EZR","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.1","text":"If the Artaxerxes of Ezra 7:1 is Artaxerxes I Longimanus (ca. 464–423 B.C. ), Ezra must have arrived in Jerusalem ca. 458 B.C. , since Ezra 7:7-8 connects the time of his arrival to the seventh year of the king. The arrival of Nehemiah is then linked to the twentieth year of the king ( Neh 1:1 ), or ca. 445 B.C . Some scholars, however, have suggested that Ezra 7:7 should be read as “the thirty-seventh year” rather than “the seventh year.” This would have Ezra coming to Jerusalem after, rather than before, the arrival of Nehemiah. Others have taken the seventh year of Ezra 7:7-8 to refer not to Artaxerxes I but to Artaxerxes II, who ruled ca. 404–358 B.C . In this understanding Ezra would have returned to Jerusalem ca. 398 B.C. , a good many years after the return of Nehemiah. Neither of these views is certain, however, and it seems better to retain the traditional understanding of the chronological sequence of returns by Ezra and Nehemiah. With this understanding there is a gap of about fifty-eight years between chapter six, which describes the dedication of the temple in 516 b.c. , and chapter seven, which opens with Ezra’s coming to Jerusalem in 458 b.c.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%207%3A1/1"}
{"id":1881,"verse_id":"EZR.7.9","translation_id":"net-engnet","book_id":"EZR","chapter":7,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.9","text":"Apparently it took the caravan almost four months to make the five hundred mile journey.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezra%207%3A9/2"}
{"id":1882,"verse_id":"EZR.7.12","translation_id":"net-engnet","book_id":"EZR","chapter":7,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.12","text":"Ezra 7:12-26 is written in Aramaic rather than Hebrew.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%207%3A12/1"}
{"id":1883,"verse_id":"EZR.7.27","translation_id":"net-engnet","book_id":"EZR","chapter":7,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.27","text":"At this point the language of the book reverts from Aramaic ( 7:12-26 ) back to Hebrew.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezra%207%3A27/1"}
{"id":1884,"verse_id":"NEH.1.1","translation_id":"net-engnet","book_id":"NEH","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"In ancient Judaism Ezra and Nehemiah were regarded as a single book with dual authorship. According to the Talmud, “Ezra wrote his book” ( b. Bava Batra 15a). The Gemara then asks and answers, “And who finished it? Nehemiah the son of Hacaliah.” Accordingly, the two are joined in the Leningrad Codex (ca. A.D. 1008), the manuscript upon which modern printed editions of the Hebrew Bible (e.g., BHK and BHS ) are based.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Nehemiah%201%3A1/1"}
{"id":1885,"verse_id":"NEH.1.1","translation_id":"net-engnet","book_id":"NEH","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.1","text":"The name Nehemiah in Hebrew ( נְחֶמְיָה , nÿkhemyah ) means “the LORD comforts.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Nehemiah%201%3A1/2"}
{"id":1886,"verse_id":"NEH.4.1","translation_id":"net-engnet","book_id":"NEH","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.1","text":"Beginning with 4:1 , the verse numbers through 4:23 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 4:1 ET = 3:33 HT, 4:2 ET = 3:34 HT, 4:3 ET = 3:35 HT, 4:4 ET = 3:36 HT, 4:5 ET = 3:37 HT, 4:6 ET = 3:38 HT, 4:7 ET = 4:1 HT, etc., through 4:23 ET = 4:17 HT. Thus in the Hebrew Bible chap. of the Book of Nehemiah has 38 verses, while chap. has only 17 verses.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Nehemiah%204%3A1/1"}
{"id":1887,"verse_id":"NEH.4.7","translation_id":"net-engnet","book_id":"NEH","chapter":4,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.7","text":"Chapter begins here in the Hebrew text ( BHS ). See the note at 4:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Nehemiah%204%3A7/1"}
{"id":1888,"verse_id":"NEH.5.5","translation_id":"net-engnet","book_id":"NEH","chapter":5,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.5","text":"The poor among the returned exiles were being exploited by their rich countrymen. Moneylenders were loaning large amounts of money, and not only collecting interest on loans which was illegal ( Lev 25:36-37 ; Deut 23:19-20 ), but also seizing pledges as collateral ( Neh 5:3 ) which was allowed ( Deut 24:10 ). When the debtors missed a payment, the moneylenders would seize their collateral: their fields, vineyards and homes. With no other means of income, the debtors were forced to sell their children into slavery, a common practice at this time ( Neh 5:5 ). Nehemiah himself was one of the moneylenders ( Neh 5:10 ), but he insisted that seizure of collateral from fellow Jewish countrymen was ethically wrong ( Neh 5:9 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Nehemiah%205%3A5/5"}
{"id":1889,"verse_id":"NEH.9.38","translation_id":"net-engnet","book_id":"NEH","chapter":9,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.38","text":"Beginning with 9:38 , the verse numbers through 10:39 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 9:38 ET = 10:1 HT, 10:1 ET = 10:2 HT, 10:2 ET = 10:3 HT, etc., through 10:39 ET = 10:40 HT. Beginning with 11:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Nehemiah%209%3A38/1"}
{"id":1890,"verse_id":"NEH.13.21","translation_id":"net-engnet","book_id":"NEH","chapter":13,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.21","text":"This statement contains a great deal of restrained humor. The author clearly takes pleasure in the effectiveness of the measures that he had enacted.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Nehemiah%2013%3A21/3"}
{"id":1891,"verse_id":"EST.1.1","translation_id":"net-engnet","book_id":"EST","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"In the English Bible Esther appears adjacent to Ezra-Nehemiah and with the historical books, but in the Hebrew Bible it is one of five short books (the so-called Megillot) that appear toward the end of the biblical writings. The canonicity of the book was questioned by some in ancient Judaism and early Christianity. It is one of five OT books that were at one time regarded as antilegomena (i.e., books “spoken against”). The problem with Esther was the absence of any direct mention of God. Some questioned whether a book that did not mention God could be considered sacred scripture. Attempts to resolve this by discovering the tetragrammaton ( YHWH ) encoded in the Hebrew text (e.g., in the initial letters of four consecutive words in the Hebrew text of Esth 5:4 ) are unconvincing, although they do illustrate how keenly the problem was felt by some. Martin Luther also questioned the canonicity of this book, objecting to certain parts of its content. Although no copy of Esther was found among the Dead Sea Scrolls, this does not necessarily mean that the Qumran community did not regard it as canonical. It is possible that the absence of Esther from what has survived at Qumran is merely a coincidence. Although the book does not directly mention God, it would be difficult to read it without sensing the providence of God working in powerful, though at times subtle, ways to rescue his people from danger and possible extermination. The absence of mention of the name of God may be a deliberate part of the literary strategy of the writer.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%201%3A1/1"}
{"id":1892,"verse_id":"EST.1.1","translation_id":"net-engnet","book_id":"EST","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.1","text":"The geographical extent of the Persian empire was vast. The division of Xerxes’ empire into 127 smaller provinces was apparently done for purposes of administrative efficiency.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Esther%201%3A1/5"}
{"id":1893,"verse_id":"EST.1.3","translation_id":"net-engnet","book_id":"EST","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.3","text":"The third year of Xerxes’ reign would be ca. 483 b.c.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%201%3A3/1"}
{"id":1894,"verse_id":"EST.1.3","translation_id":"net-engnet","book_id":"EST","chapter":1,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.3","text":"Unlike the Book of Daniel, the usual order for this expression in Esther is “Persia and Media” (cf. vv. 14, 18, 19 ). In Daniel the order is “Media and Persia,” indicating a time in their history when Media was in the ascendancy.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Esther%201%3A3/3"}
{"id":1895,"verse_id":"EST.1.3","translation_id":"net-engnet","book_id":"EST","chapter":1,"verse":3,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.3","text":"The size of the banquet described here, the number of its invited guests, and the length of its duration, although certainly immense by any standard, are not without precedent in the ancient world. C. A. Moore documents a Persian banquet for 15,000 people and an Assyrian celebration with 69,574 guests ( Esther [AB], 6).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Esther%201%3A3/4"}
{"id":1896,"verse_id":"EST.1.6","translation_id":"net-engnet","book_id":"EST","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.6","text":"The finest linen was byssus, a fine, costly, white fabric made in Egypt, Palestine, and Edom, and imported into Persia (BDB 101 s.v. בּוּץ ; HALOT 115-16 s.v. בּוּץ ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%201%3A6/1"}
{"id":1897,"verse_id":"EST.1.9","translation_id":"net-engnet","book_id":"EST","chapter":1,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.9","text":"Vashti is the name of Xerxes’ queen according to the Book of Esther. But in the Greek histories of this period the queen’s name is given as Amestris (e.g., Herodotus, Histories 9.108-13). The name Vashti does not seem to occur in the nonbiblical records from this period. Apparently the two women are not to be confused, but not enough is known about this period to reconcile completely the biblical and extrabiblical accounts.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%201%3A9/1"}
{"id":1898,"verse_id":"EST.1.12","translation_id":"net-engnet","book_id":"EST","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.12","text":"Refusal to obey the king was risky even for a queen in the ancient world. It is not clear why Vashti behaved so rashly and put herself in such danger. Apparently she anticipated humiliation of some kind and was unwilling to subject herself to it, in spite of the obvious dangers. There is no justification in the biblical text for an ancient Jewish targumic tradition that the king told her to appear before his guests dressed in nothing but her royal high turban, that is, essentially naked.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%201%3A12/1"}
{"id":1899,"verse_id":"EST.1.19","translation_id":"net-engnet","book_id":"EST","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.19","text":"Heb “If upon the king it is good”; KJV “If it please the king.” Deferential language was common in ancient Near Eastern court language addressing a despot; it occurs often in Esther.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%201%3A19/1"}
{"id":1900,"verse_id":"EST.1.19","translation_id":"net-engnet","book_id":"EST","chapter":1,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.19","text":"Laws…that cannot be repealed . On the permanence of the laws of Media and Persia see also Esth 8:8 and Dan 6:8, 12, 15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Esther%201%3A19/2"}
{"id":1901,"verse_id":"EST.1.19","translation_id":"net-engnet","book_id":"EST","chapter":1,"verse":19,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.19","text":"Previously in this chapter the word “queen” accompanies Vashti’s name (cf. vv. 9, 11, 12, 15, 16, 17 ). But here, in anticipation of her demotion, the title is dropped.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Esther%201%3A19/3"}
{"id":1902,"verse_id":"EST.1.22","translation_id":"net-engnet","book_id":"EST","chapter":1,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.22","text":"For purposes of diplomacy and governmental communication throughout the far-flung regions of the Persian empire the Aramaic language was normally used. Educated people throughout the kingdom could be expected to have competence in this language. But in the situation described in v. 22 a variety of local languages are to be used, and not just Aramaic, so as to make the king’s edict understandable to the largest possible number of people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%201%3A22/1"}
{"id":1903,"verse_id":"EST.2.1","translation_id":"net-engnet","book_id":"EST","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.1","text":"There may be a tinge of regret expressed in the king’s remembrance of Vashti. There is perhaps a hint that he wished for her presence once again, although that was not feasible from a practical standpoint. The suggestions by the king’s attendants concerning a replacement seem to be an effort to overcome this nostalgia. Certainly it was to their advantage to seek the betterment of the king’s outlook. Those around him the most were probably the most likely to suffer the effects of his ire.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Esther%202%3A1/2"}
{"id":1904,"verse_id":"EST.2.5","translation_id":"net-engnet","book_id":"EST","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.5","text":"Mordecai is a pagan name that reflects the name of the Babylonian deity Marduk. Probably many Jews of the period had two names, one for secular use and the other for use especially within the Jewish community. Mordecai’s Jewish name is not recorded in the biblical text.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%202%3A5/1"}
{"id":1905,"verse_id":"EST.2.6","translation_id":"net-engnet","book_id":"EST","chapter":2,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.6","text":"Jeconiah is an alternative name for Jehoiachin. A number of modern English versions use the latter name to avoid confusion (e.g., NIV, NCV, TEV, NLT).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Esther%202%3A6/2"}
{"id":1906,"verse_id":"EST.2.7","translation_id":"net-engnet","book_id":"EST","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.7","text":"Hadassah is a Jewish name that probably means “myrtle”; the name Esther probably derives from the Persian word for “star,” although some scholars derive it from the name of the Babylonian goddess Ishtar. Esther is not the only biblical character for whom two different names were used. Daniel (renamed Belteshazzar) and his three friends Hananiah (renamed Shadrach), Mishael (renamed Meshach), and Azariah (renamed Abednego) were also given different names by their captors.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Esther%202%3A7/2"}
{"id":1907,"verse_id":"EST.2.19","translation_id":"net-engnet","book_id":"EST","chapter":2,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.19","text":"That Mordecai was sitting at the king’s gate apparently means that he was a high-ranking government official. It was at the city gate where important business was transacted. Being in this position afforded Mordecai an opportunity to become aware of the plot against the king’s life, although the author does not include the particular details of how this information first came to Mordecai’s attention.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Esther%202%3A19/2"}
{"id":1908,"verse_id":"EST.2.20","translation_id":"net-engnet","book_id":"EST","chapter":2,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.20","text":"That Esther was able so effectively to conceal her Jewish heritage suggests that she was not consistently observing Jewish dietary and religious requirements. As C. A. Moore observes, “In order for Esther to have concealed her ethnic and religious identity…in the harem, she must have eaten…, dressed, and lived like a Persian rather than an observant Jewess” ( Esther [AB], 28.) In this regard her public behavior stands in contrast to that of Daniel, for example.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%202%3A20/1"}
{"id":1909,"verse_id":"EST.2.22","translation_id":"net-engnet","book_id":"EST","chapter":2,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.22","text":"The text of Esther does not disclose exactly how Mordecai learned about the plot against the king’s life. Ancient Jewish traditions state that Mordecai overheard conspiratorial conversation, or that an informant brought this information to him, or that it came to him as a result of divine prompting. These conjectures are all without adequate support from the biblical text. The author simply does not tell the source of Mordecai’s insight into this momentous event.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%202%3A22/1"}
{"id":1910,"verse_id":"EST.3.2","translation_id":"net-engnet","book_id":"EST","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.2","text":"Mordecai did not bow . The reason for Mordecai’s refusal to bow before Haman is not clearly stated here. Certainly the Jews did not refuse to bow as a matter of principle, as though such an action somehow violated the second command of the Decalogue. Many biblical texts bear witness to their practice of falling prostrate before people of power and influence (e.g., 1 Sam 24:8 ; 2 Sam 14:4 ; 1 Kgs 1:16 ). Perhaps the issue here was that Haman was a descendant of the Amalekites, a people who had attacked Israel in an earlier age (see Exod 17:8-16 ; 1 Sam 15:17-20 ; Deut 25:17-19 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Esther%203%3A2/2"}
{"id":1911,"verse_id":"EST.3.4","translation_id":"net-engnet","book_id":"EST","chapter":3,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.4","text":"Mordecai’s position in the service of the king brought him into regular contact with these royal officials. Because of this association the officials would have found ample opportunity to complain of Mordecai’s refusal to honor Haman by bowing down before him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%203%3A4/1"}
{"id":1912,"verse_id":"EST.3.4","translation_id":"net-engnet","book_id":"EST","chapter":3,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.4","text":"This disclosure of Jewish identity is a reversal of the practice mentioned in 1:10, 20 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Esther%203%3A4/3"}
{"id":1913,"verse_id":"EST.3.7","translation_id":"net-engnet","book_id":"EST","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.7","text":"This year would be ca. 474 b.c. The reference to first month and twelfth month indicate that about a year had elapsed between this determination and the anticipated execution.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%203%3A7/1"}
{"id":1914,"verse_id":"EST.3.9","translation_id":"net-engnet","book_id":"EST","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.9","text":"The enormity of the monetary sum referred to here can be grasped by comparing this amount (10,000 talents of silver) to the annual income of the empire, which according to Herodotus ( Histories 3.95) was 14,500 Euboic talents. In other words Haman is offering the king a bribe equal to two-thirds of the royal income. Doubtless this huge sum of money was to come (in large measure) from the anticipated confiscation of Jewish property and assets once the Jews had been destroyed. That such a large sum of money is mentioned may indicate something of the economic standing of the Jewish population in the empire of King Ahasuerus.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Esther%203%3A9/3"}
{"id":1915,"verse_id":"EST.3.10","translation_id":"net-engnet","book_id":"EST","chapter":3,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.10","text":"Possessing the king’s signet ring would enable Haman to act with full royal authority. The king’s ring would be used to impress the royal seal on edicts, making them as binding as if the king himself had enacted them.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%203%3A10/1"}
{"id":1916,"verse_id":"EST.3.15","translation_id":"net-engnet","book_id":"EST","chapter":3,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.15","text":"The city of Susa was in an uproar . This final statement of v. 15 is a sad commentary on the pathetic disregard of despots for the human misery and suffering that they sometimes inflict on those who are helpless to resist their power. Here, while common people braced for the reckless loss of life and property that was about to begin, the perpetrators went about their mundane activities as though nothing of importance was happening.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Esther%203%3A15/4"}
{"id":1917,"verse_id":"EST.4.3","translation_id":"net-engnet","book_id":"EST","chapter":4,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.3","text":"Although prayer is not specifically mentioned here, it is highly unlikely that appeals to God for help were not a part of this reaction to devastating news. As elsewhere in the book of Esther, the writer seems deliberately to keep religious actions in the background.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Esther%204%3A3/3"}
{"id":1918,"verse_id":"EST.5.6","translation_id":"net-engnet","book_id":"EST","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.6","text":"As much as half the kingdom . Such a statement would no doubt have been understood for the exaggeration that it clearly was. Cf. the similar NT scene recorded in Mark 6:23 , where Herod makes a similar promise to the daughter of Herodias. In that case the request was for the head of John the Baptist, which is a lot less than half the kingdom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%205%3A6/1"}
{"id":1919,"verse_id":"EST.5.11","translation_id":"net-engnet","book_id":"EST","chapter":5,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.11","text":"According to Esth 9:10 Haman had ten sons.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Esther%205%3A11/2"}
{"id":1920,"verse_id":"EST.7.4","translation_id":"net-engnet","book_id":"EST","chapter":7,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.4","text":"The passive verb (“have been sold”) is noncommittal and nonaccusatory with regard to the king’s role in the decision to annihilate the Jews.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%207%3A4/1"}
{"id":1921,"verse_id":"EST.7.7","translation_id":"net-engnet","book_id":"EST","chapter":7,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.7","text":"There is great irony here in that the man who set out to destroy all the Jews now finds himself begging for his own life from a Jew.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%207%3A7/1"}
{"id":1922,"verse_id":"EST.7.9","translation_id":"net-engnet","book_id":"EST","chapter":7,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.9","text":"Cf. 1:10 , where Harbona is one of the seven eunuchs sent by the king to summon Queen Vashti to his banquet.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%207%3A9/1"}
{"id":1923,"verse_id":"EST.8.3","translation_id":"net-engnet","book_id":"EST","chapter":8,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.3","text":"As in 7:4 Esther avoids implicating the king in this plot. Instead Haman is given sole responsibility for the plan to destroy the Jews.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Esther%208%3A3/1"}
{"id":1924,"verse_id":"EST.8.9","translation_id":"net-engnet","book_id":"EST","chapter":8,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.9","text":"Cf. 3:12 . Two months and ten days have passed since Haman’s edict to wipe out the Jews.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Esther%208%3A9/2"}
{"id":1925,"verse_id":"EST.10.3","translation_id":"net-engnet","book_id":"EST","chapter":10,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.3","text":"A number of additions to the Book of Esther appear in the apocryphal (or deuterocanonical) writings. These additions supply further information about various scenes described in the canonical book and are interesting in their own right. However, they were never a part of the Hebrew Bible. The placement of this additional material in certain Greek manuscripts of the Book of Esther may be described as follows. At the beginning of Esther there is an account (= chapter 11) of a dream in which Mordecai is warned by God of a coming danger for the Jews. In this account two great dragons, representing Mordecai and Haman, prepare for conflict. But God responds to the prayers of his people, and the crisis is resolved. This account is followed by another one (= chapter 12) in which Mordecai is rewarded for disclosing a plot against the king’s life. After Esth 3:13 there is a copy of a letter from King Artaxerxes authorizing annihilation of the Jews (= chapter 13). After Esth 4:17 the account continues with a prayer of Mordecai (= part of chapter 13), followed by a prayer of Esther (= chapter 14), and an account which provides details about Esther’s appeal to the king in behalf of her people (= chapter 15). After Esth 8:12 there is a copy of a letter from King Artaxerxes in which he denounces Haman and his plot and authorizes his subjects to assist the Jews (= chapter 16). At the end of the book, following Esth 10:3 , there is an addition which provides an interpretation to Mordecai’s dream, followed by a brief ascription of genuineness to the entire book (= chapter 11).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Esther%2010%3A3/5"}
{"id":1926,"verse_id":"JOB.1.1","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"See N. C. Habel, “The Narrative Art of Job,” JSOT 27 (1983): 101-11; J. J. Owens, “Prologue and Epilogue,” RevExp 68 (1971): 457-67; and R. Polzin, “The Framework of the Book of Job,” Int 31 (1974): 182-200.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%201%3A1/1"}
{"id":1927,"verse_id":"JOB.1.1","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.1","text":"The Book of Job is one of the major books of wisdom literature in the Bible. But it is a different kind of wisdom. Whereas the Book of Proverbs is a collection of the short wisdom sayings, Job is a thorough analysis of the relationship between suffering and divine justice put in a dramatic poetic form. There are a number of treatises on this subject in the ancient Near East, but none of them are as thorough and masterful as Job. See J. Gray, “The Book of Job in the Context of Near Eastern Literature,” ZAW 82 (1970): 251-69; S. N. Kramer, “Man and His God, A Sumerian Variation on the ‘Job’ Motif,” VTSup 3 (1953): 170-82. While the book has fascinated readers for ages, it is a difficult book, difficult to translate and difficult to study. Most of it is written in poetic parallelism. But it is often very cryptic, it is written with unusual grammatical constructions, and it makes use of a large number of very rare words. All this has led some scholars to question if it was originally written in Hebrew or some other related Semitic dialect or language first. There is no indication of who the author was. It is even possible that the work may have been refined over the years; but there is no evidence for this either. The book uses a variety of genres (laments, hymns, proverbs, and oracles) in the various speeches of the participants. This all adds to the richness of the material. And while it is a poetic drama using cycles of speeches, there is no reason to doubt that the events represented here do not go back to a real situation and preserve the various arguments. Several indications in the book would place Job’s dates in the time of the patriarchs. But the composition of the book, or at least its final form, may very well come from the first millennium, maybe in the time of the flowering of wisdom literature with Solomon. We have no way of knowing when the book was written, or when its revision was completed. But dating it late in the intertestamental period is ruled out by the appearance of translations and copies of it, notably bits of a Targum of Job in the Dead Sea Scrolls. Among the general works and commentaries, see A. Hurvitz, “The Date of the Prose Tale of Job Linguistically Reconsidered,” HTR 67 (1974): 17-34; R. H. Pfeiffer, “The Priority of Job over Isaiah 40-55 ,” JBL 46 (1927): 202ff. The book presents many valuable ideas on the subject of the suffering of the righteous. Ultimately it teaches that one must submit to the wisdom of the Creator. But it also indicates that the shallow answers of Job’s friends do not do justice to the issue. Their arguments that suffering is due to sin are true to a point, but they did not apply to Job. His protests sound angry and belligerent, but he held tenaciously to his integrity. His experience shows that it is possible to live a pure life and yet still suffer. He finally turns his plea to God, demanding a hearing. This he receives, of course, only to hear that God is sovereignly ruling the universe. Job can only submit to him. In the end God does not abandon his sufferer. For additional material, see G. L. Archer, The Book of Job ; H. H. Rowley, “The Book of Job and Its Meaning,” BJRL 41 (1958/59): 167-207; J. A. Baker, The Book of Job ; C. L. Feinberg, “The Book of Job,” BSac 91 (1934): 78-86; R. Polzin and D. Robertson, “Studies in the Book of Job,” Semeia 7 (Missoula: Scholars Press, 1977).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%201%3A1/2"}
{"id":1928,"verse_id":"JOB.1.1","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.1","text":"The term Uz occurs several times in the Bible: a son of Aram ( Gen 10:23 ), a son of Nahor ( Gen 22:21 ), and a descendant of Seir ( Gen 36:28 ). If these are the clues to follow, the location would be north of Syria or south near Edom. The book tells how Job’s flocks were exposed to Chaldeans, the tribes between Syria and the Euphrates ( 1:17 ), and in another direction to attacks from the Sabeans ( 1:15 ). The most prominent man among his friends was from Teman, which was in Edom ( 2:11 ). Uz is also connected with Edom in Lamentations 4:21 . The most plausible location, then, would be east of Israel and northeast of Edom, in what is now North Arabia. The LXX has “on the borders of Edom and Arabia.” An early Christian tradition placed his home in an area about 40 miles south of Damascus, in Baashan at the southeast foot of Hermon.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%201%3A1/4"}
{"id":1929,"verse_id":"JOB.1.1","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":1,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.1","text":"The name “Job” is mentioned by Ezekiel as one of the greats in the past – Noah, Job, and Daniel ( 14:14 ). The suffering of Job was probably well known in the ancient world, and this name was clearly part of that tradition. There is little reason to try to determine the etymology and meaning of the name, since it may not be Hebrew. If it were Hebrew, it might mean something like “persecuted,” although some suggest “aggressor.” If Arabic it might have the significance of “the one who always returns to God.”","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Job%201%3A1/6"}
{"id":1930,"verse_id":"JOB.1.2","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.2","text":"The numbers used in the chapter, seven, three, and five, carry the symbolism in the Bible of perfection and completeness (see J. J. Davis, Biblical Numerology ). Job’s “seven sons” are listed first because in the East sons were considered more valuable than daughters (recall Ruth, who is “better than seven sons” [ Ruth 4:15 ]).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%201%3A2/1"}
{"id":1931,"verse_id":"JOB.1.6","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.6","text":"The text draws the curtain of heaven aside for the reader to understand the background of this drama. God extols the virtue of Job, but Satan challenges the reasons for it. He receives permission to try to dislodge Job from his integrity. In short, God is using Job to prove Satan’s theory wrong.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%201%3A6/1"}
{"id":1932,"verse_id":"JOB.1.6","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.6","text":"The “sons of God” in the OT is generally taken to refer to angels. They are not actually “sons” of Elohim ; the idiom is a poetic way of describing their nature and relationship to God. The phrase indicates their supernatural nature, and their submission to God as the sovereign Lord. It may be classified as a genitive that expresses how individuals belong to a certain class or type, i.e., the supernatural (GKC 418 §128. v ). In the pagan literature, especially of Ugarit, “the sons of God” refers to the lesser gods or deities of the pantheon. See H. W. Robinson, “The Council of Yahweh,” JTS 45 (1943): 151-57; G. Cooke, “The Sons of (the) God(s),” ZAW 76 (1964): 22-47; M. Tsevat, “God and the Gods in the Assembly,” HUCA 40-41 (1969/70): 123-37.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%201%3A6/3"}
{"id":1933,"verse_id":"JOB.1.10","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.10","text":"Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%201%3A10/3"}
{"id":1934,"verse_id":"JOB.1.11","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.11","text":"The formula used in the expression is the oath formula: “if not to your face he will curse you” meaning “he will surely curse you to your face.” Satan is so sure that the piety is insincere that he can use an oath formula.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%201%3A11/3"}
{"id":1935,"verse_id":"JOB.1.12","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.12","text":"So Satan, having received his permission to test Job’s sincerity, goes out from the Lord ’s presence. But Satan is bound by the will of the Most High not to touch Job himself. The sentence gives the impression that Satan’s departure is with a certain eagerness and confidence.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Job%201%3A12/6"}
{"id":1936,"verse_id":"JOB.1.13","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.13","text":"The series of catastrophes and the piety of Job is displayed now in comprehensive terms. Everything that can go wrong goes wrong, and yet Job, the pious servant of Yahweh, continues to worship him in the midst of the rubble. This section, and the next, will lay the foundation for the great dialogues in the book.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%201%3A13/1"}
{"id":1937,"verse_id":"JOB.1.15","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.15","text":"Job’s servants were probably armed and gave resistance, which would be the normal case in that time. This was probably why they were “killed with the sword.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%201%3A15/3"}
{"id":1938,"verse_id":"JOB.1.16","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.16","text":"The “fire of God” would refer to lightning ( 1 Kgs 18:38 ; 2 Kgs 1:12 ; cf. NAB, NCV, TEV). The LXX simply has “fire.” The first blow came from enemies; the second from heaven, which might have confused Job more as to the cause of his troubles. The use of the divine epithet could also be an indication of the superlative degree; see D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953): 209-24.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%201%3A16/3"}
{"id":1939,"verse_id":"JOB.1.17","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.17","text":"The name may have been given to the tribes that roamed between the Euphrates and the lands east of the Jordan. These are possibly the nomadic Kaldu who are part of the ethnic Aramaeans. The LXX simply has “horsemen.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%201%3A17/1"}
{"id":1940,"verse_id":"JOB.1.19","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.19","text":"Both wind and lightning (v. 16 ) were employed by Satan as his tools. God can permit him such control over factors of the weather when it suits the divine purpose, but God retains ultimate control (see 28:23-27 ; Prov 3:4 ; Luke 8:24-25 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%201%3A19/2"}
{"id":1941,"verse_id":"JOB.1.20","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.20","text":"It was the custom to tear the robe in a time of mourning, to indicate that the heart was torn ( Joel 2:13 ). The “garment, mantel” here is the outer garment frequently worn over the basic tunic. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” VT 6 (1956): 220-24.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%201%3A20/2"}
{"id":1942,"verse_id":"JOB.1.20","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.20","text":"In mourning one normally put off every adornment that enhanced or embellished the person, including that which nature provided ( Jer 7:29 ; Mic 1:16 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%201%3A20/3"}
{"id":1943,"verse_id":"JOB.1.21","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.21","text":"While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7 , “For we have brought nothing into this world and so we cannot take a single thing out either.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%201%3A21/2"}
{"id":1944,"verse_id":"JOB.1.21","translation_id":"net-engnet","book_id":"JOB","chapter":1,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.21","text":"Some commentators are troubled by the appearance of the word “Yahweh” on the lips of Job, assuming that the narrator inserted his own name for God into the story-telling. Such thinking is based on the assumption that Yahweh was only a national god of Israel, unknown to anyone else in the ancient world. But here is a clear indication that a non-Israelite, Job, knew and believed in Yahweh.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%201%3A21/4"}
{"id":1945,"verse_id":"JOB.2.3","translation_id":"net-engnet","book_id":"JOB","chapter":2,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"2.3","text":"Once again the adverb חִנָּם ( khinnam , “gratis”) is used. It means “graciously, gratis, free, without cause, for no reason.” Here the sense has to be gratuitously, for no reason.” The point of the verb חָנַן ( khanan , “to be gracious”) and its derivatives is that the action is undeserved. In fact, they would deserve the opposite. Sinners seeking grace deserve punishment. Here, Job deserves reward, not suffering.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Job%202%3A3/5"}
{"id":1946,"verse_id":"JOB.2.4","translation_id":"net-engnet","book_id":"JOB","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.4","text":"The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%202%3A4/3"}
{"id":1947,"verse_id":"JOB.2.5","translation_id":"net-engnet","book_id":"JOB","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.5","text":"The “bones and flesh” are idiomatic for the whole person, his physical and his psychical/spiritual being (see further H. W. Wolff, Anthropology of the Old Testament , 26-28).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%202%3A5/1"}
{"id":1948,"verse_id":"JOB.2.5","translation_id":"net-engnet","book_id":"JOB","chapter":2,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.5","text":"This is the same oath formula found in 1:11 ; see the note there.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%202%3A5/2"}
{"id":1949,"verse_id":"JOB.2.6","translation_id":"net-engnet","book_id":"JOB","chapter":2,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.6","text":"The irony of the passage comes through with this choice of words. The verb שָׁמַר ( shamar ) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%202%3A6/4"}
{"id":1950,"verse_id":"JOB.2.7","translation_id":"net-engnet","book_id":"JOB","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.7","text":"The general consensus is that Job was afflicted with a leprosy known as elephantiasis, named because the rough skin and the swollen limbs are animal-like. The Hebrew word שְׁחִין ( shÿkhin , “boil”) can indicate an ulcer as well. Leprosy begins with such, but so do other diseases. Leprosy normally begins in the limbs and spreads, but Job was afflicted everywhere at once. It may be some other disease also characterized by such a malignant ulcer. D. J. A. Clines has a thorough bibliography on all the possible diseases linked to this description ( Job [WBC], 48). See also HALOT 1460 s.v. שְׁחִין .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%202%3A7/2"}
{"id":1951,"verse_id":"JOB.2.8","translation_id":"net-engnet","book_id":"JOB","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.8","text":"The disease required constant attention. The infection and pus had to be scraped away with a piece of broken pottery in order to prevent the spread of the infection. The skin was so disfigured that even his friends did not recognize him ( 2:12 ). The book will add that the disease afflicted him inwardly, giving him a foul breath and a loathsome smell ( 19:17, 20 ). The sores bred worms; they opened and ran, and closed and tightened ( 16:8 ). He was tormented with dreams ( 7:14 ). He felt like he was choking ( 7:14 ). His bones were racked with burning pain ( 30:30 ). And he was not able to rise from his place ( 19:18 ). The disease was incurable; but it would last for years, leaving the patient longing for death.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%202%3A8/2"}
{"id":1952,"verse_id":"JOB.2.8","translation_id":"net-engnet","book_id":"JOB","chapter":2,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.8","text":"Among the ashes . It is likely that the “ashes” refers to the place outside the city where the rubbish was collected and burnt, i.e., the ash-heap (cf. CEV). This is the understanding of the LXX, which reads “dung-hill outside the city.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%202%3A8/4"}
{"id":1953,"verse_id":"JOB.2.9","translation_id":"net-engnet","book_id":"JOB","chapter":2,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.9","text":"See R. D. Moore, “The Integrity of Job,” CBQ 45 (1983): 17-31. The reference of Job’s wife to his “integrity” could be a precursor of the conclusion reached by Elihu in 32:2 where he charged Job with justifying himself rather than God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%202%3A9/2"}
{"id":1954,"verse_id":"JOB.2.11","translation_id":"net-engnet","book_id":"JOB","chapter":2,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.11","text":"See N. C. Habel, “‘Only the Jackal is My Friend,’ On Friends and Redeemers in Job,” Int 31 (1977): 227-36.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%202%3A11/1"}
{"id":1955,"verse_id":"JOB.2.11","translation_id":"net-engnet","book_id":"JOB","chapter":2,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.11","text":"Commentators have tried to analyze the meanings of the names of the friends and their locations. Not only has this proven to be difficult (Teman is the only place that is known), it is not necessary for the study of the book. The names are probably not symbolic of the things they say.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%202%3A11/3"}
{"id":1956,"verse_id":"JOB.2.13","translation_id":"net-engnet","book_id":"JOB","chapter":2,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.13","text":"The three friends went into a more severe form of mourning, one that is usually reserved for a death. E. Dhorme says it is a display of grief in its most intense form ( Job, 23); for one of them to speak before the sufferer spoke would have been wrong.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%202%3A13/2"}
{"id":1957,"verse_id":"JOB.3.1","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.1","text":"The previous chapters (1-2) were prose narrative, this chapter, however, commences the poetic section of the book (chs. 3-41 ) containing the cycles of speeches.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%203%3A1/1"}
{"id":1958,"verse_id":"JOB.3.1","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.1","text":"The detailed introduction to the speech with “he opened his mouth” draws the readers attention to what was going to be said. As the introduction to the poetic speech that follows ( 3:3-26 ), vv. 1-2 continue the prose style of chapters 1-2 . Each of the subsequent speeches is introduced by such a prose heading.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%203%3A1/2"}
{"id":1959,"verse_id":"JOB.3.3","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.3","text":"The announcement at birth is to the fact that a male was conceived. The same parallelism between “brought forth/born” and “conceived” may be found in Ps 51:7 HT ( 51:5 ET). The motifs of the night of conception and the day of birth will be developed by Job. For the entire verse, which is more a wish or malediction than a curse, see S. H. Blank, “‘Perish the Day!’ A Misdirected Curse ( Job 3:3 ),” Prophetic Thought , 61-63.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Job%203%3A3/5"}
{"id":1960,"verse_id":"JOB.3.4","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.4","text":"This expression by Job is the negation of the divine decree at creation – “Let there be light,” and that was the first day. Job wishes that his first day be darkness: “As for that day, let there be darkness.” Since only God has this prerogative, Job adds the wish that God on high would not regard that day.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%203%3A4/2"}
{"id":1961,"verse_id":"JOB.3.5","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.5","text":"The translation of צַלְמָוֶת ( tsalmavet , “shadow of death”) has been traditionally understood to indicate a dark, death shadow (supported in the LXX), but many scholars think it may not represent the best etymological analysis of the word. The word may be connected to an Arabic word which means “to be dark,” and an Akkadian word meaning “black.” It would then have to be repointed throughout its uses to צַלְמוּת ( tsalmut ) forming an abstract ending. It would then simply mean “darkness” rather than “shadow of death.” Or the word can be understood as an idiomatic expression meaning “gloom” that is deeper than חֹשֶׁךְ ( khoshekh ; see HALOT 1029 s.v. צַלְמָוֶת ). Since “darkness” has already been used in the line, the two together could possibly form a nominal hendiadys: “Let the deepest darkness….” There is a significant amount of literature on this; one may begin with W. L. Michel, “SLMWT, ‘Deep Darkness’ or ‘Shadow of Death’?” BR 29 (1984): 5-20.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%203%3A5/1"}
{"id":1962,"verse_id":"JOB.3.6","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.6","text":"The choice of this word for “moons,” יְרָחִים ( yÿrakhim ) instead of חֳדָשִׁים ( khodashim ) is due to the fact that “month” here is not a reference for which an exact calendar date is essential (in which case חֹדֶשׁ [ khodesh ] would have been preferred). See J. Segal, “‘ yrh ’ in the Gezer ‘Calendar,’” JSS 7 (1962): 220, n. 4. Twelve times in the OT יֶרַח ( yerakh ) means “month” ( Exod 2:2 ; Deut 21:13; 33:14 ; 1 Kgs 6:37, 38; 8:2 ; 2 Kgs 15:13 ; Zech 11:8 ; Job 3:6; 7:3; 29:2; 39:2 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%203%3A6/3"}
{"id":1963,"verse_id":"JOB.3.8","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.8","text":"Job employs here the mythological figure Leviathan, the monster of the deep or chaos. Job wishes that such a creation of chaos could be summoned by the mourners to swallow up that day. See E. Ullendorff, “ Job 3:8 ,” VT 11 (1961): 350-51.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%203%3A8/4"}
{"id":1964,"verse_id":"JOB.3.9","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.9","text":"The expression is literally “the eyelids of the morning.” This means the very first rays of dawn (see also Job 41:18 ). There is some debate whether it refers to “eyelids” or “eyelashes” or “eyeballs.” If the latter, it would signify the flashing eyes of a person. See for the Ugaritic background H. L. Ginsberg, The Legend of King Keret (BASORSup), 39; see also J. M. Steadman, “‘Eyelids of Morn’: A Biblical Convention,” HTR 56 (1963): 159-67.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%203%3A9/4"}
{"id":1965,"verse_id":"JOB.3.10","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.10","text":"This use of doors for the womb forms an implied comparison; the night should have hindered conception (see Gen 20:18 and 1 Sam 1:5 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%203%3A10/2"}
{"id":1966,"verse_id":"JOB.3.11","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.11","text":"Job follows his initial cry with a series of rhetorical questions. His argument runs along these lines: since he was born (v. 10 ), the next chance he had of escaping this life of misery would have been to be still born (vv. 11-12, 16 ). In vv. 13-19 Job considers death as falling into a peaceful sleep in a place where there is no trouble. The high frequency of rhetorical questions in series is a characteristic of the Book of Job that sets it off from all other portions of the OT. The effect is primarily dramatic, creating a tension that requires resolution. See W. Watson, Classical Hebrew Poetry , 340-41.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%203%3A11/1"}
{"id":1967,"verse_id":"JOB.3.12","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.12","text":"The commentaries mention the parallel construction in the writings of Ashurbanipal: “You were weak, Ashurbanipal, you who sat on the knees of the goddess, queen of Nineveh; of the four teats that were placed near to your mouth, you sucked two and you hid your face in the others” (M. Streck, Assurbanipal [VAB], 348).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%203%3A12/3"}
{"id":1968,"verse_id":"JOB.3.17","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.17","text":"The reference seems to be death, or Sheol, the place where the infant who is stillborn is either buried (the grave) or resides (the place of departed spirits) and thus does not see the light of the sun.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%203%3A17/1"}
{"id":1969,"verse_id":"JOB.3.17","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.17","text":"The wicked are the ungodly, those who are not members of the covenant (normally) and in this context especially those who oppress and torment other people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%203%3A17/2"}
{"id":1970,"verse_id":"JOB.3.18","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.18","text":"See further J. C. de Moor, “Lexical Remarks Concerning yahad and yahdaw ,” VT 7 (1957): 350-55.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%203%3A18/4"}
{"id":1971,"verse_id":"JOB.3.20","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.20","text":"Since he has survived birth, Job wonders why he could not have died a premature death. He wonders why God gives light and life to those who are in misery. His own condition throws gloom over life, and so he poses the question first generally, for many would prefer death to misery (20-22); then he comes to the individual, himself, who would prefer death (23). He closes his initial complaint with some depictions of his suffering that afflicts him and gives him no rest (24-26).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%203%3A20/1"}
{"id":1972,"verse_id":"JOB.3.20","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.20","text":"In v. 10 the word was used to describe the labor and sorrow that comes from it; here the one in such misery is called the עָמֵל (’ amel , “laborer, sufferer”).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%203%3A20/4"}
{"id":1973,"verse_id":"JOB.3.22","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.22","text":"The expression “when they find a grave” means when they finally die. The verse describes the relief and rest that the sufferer will obtain when the long-awaited death is reached.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Job%203%3A22/5"}
{"id":1974,"verse_id":"JOB.3.23","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.23","text":"After speaking of people in general (in the plural in vv. 21 and 22 ), Job returns to himself specifically (in the singular, using the same word גֶּבֶר [ gever , “a man”] that he employed of himself in v. 3 ). He is the man whose way is hidden. The clear path of his former life has been broken off, or as the next clause says, hedged in so that he is confined to a life of suffering. The statement includes the spiritual perplexities that this involves. It is like saying that God is leading him in darkness and he can no longer see where he is going.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%203%3A23/2"}
{"id":1975,"verse_id":"JOB.3.24","translation_id":"net-engnet","book_id":"JOB","chapter":3,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.24","text":"The line means that Job’s sighing, which results from the suffering (metonymy of effect) is his constant, daily food. Parallels like Ps 42:3 which says “my tears have been my bread/food” shows a similar figure.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%203%3A24/2"}
{"id":1976,"verse_id":"JOB.4.1","translation_id":"net-engnet","book_id":"JOB","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.1","text":"The speech of Eliphaz can be broken down into three main sections. In 4:1-11 he wonders that Job who had comforted so many people in trouble, and who was so pious, should fall into such despair, forgetting the great truth that the righteous never perish under affliction – calamity only destroys the wicked. Then in 4:12 –5:7 Eliphaz tries to warn Job about complaining against God because only the ungodly resent the dealings of God and by their impatience bring down his wrath upon them. Finally in 5:8-27 Eliphaz appeals to Job to follow a different course, to seek after God, for God only smites to heal or to correct, to draw people to himself and away from evil. See K. Fullerton, “Double Entendre in the First Speech of Eliphaz,” JBL 49 (1930): 320-74; J. C. L. Gibson, “Eliphaz the Temanite: A Portrait of a Hebrew Philosopher,” SJT 28 (1975): 259-72; and J. Lust, “A Stormy Vision: Some Remarks on Job 4:12-16 ,” Bijdr 36 (1975): 308-11.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%204%3A1/1"}
{"id":1977,"verse_id":"JOB.4.7","translation_id":"net-engnet","book_id":"JOB","chapter":4,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.7","text":"Eliphaz will put his thesis forward first negatively and then positively (vv. 8 ff). He will argue that the suffering of the righteous is disciplinary and not for their destruction. He next will argue that it is the wicked who deserve judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%204%3A7/1"}
{"id":1978,"verse_id":"JOB.4.8","translation_id":"net-engnet","book_id":"JOB","chapter":4,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.8","text":"The figure is an implied metaphor. Plowing suggests the idea of deliberately preparing (or cultivating) life for evil. This describes those who are fundamentally wicked.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%204%3A8/2"}
{"id":1979,"verse_id":"JOB.4.9","translation_id":"net-engnet","book_id":"JOB","chapter":4,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.9","text":"The statement is saying that if some die by misfortune it is because divine retribution or anger has come upon them. This is not necessarily the case, as the NT declares (see Luke 13:1-5 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%204%3A9/2"}
{"id":1980,"verse_id":"JOB.4.10","translation_id":"net-engnet","book_id":"JOB","chapter":4,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.10","text":"Eliphaz takes up a new image here to make the point that the wicked are destroyed – the breaking up and scattering of a den of lions. There are several words for “lion” used in this section. D. J. A. Clines observes that it is probably impossible to distinguish them ( Job [WBC], 109, 110, which records some bibliography of those who have tried to work on the etymologies and meanings). The first is אַרְיֵה (’ aryeh ) the generic term for “lion.” It is followed by שַׁחַל ( shakhal ) which, like כְּפִיר ( kÿfir ), is a “young lion.” Some have thought that the שַׁחַל ( shakhal ) is a lion-like animal, perhaps a panther or leopard. KBL takes it by metathesis from Arabic “young one.” The LXX for this verse has “the strength of the lion, and the voice of the lioness and the exulting cry of serpents are quenched.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%204%3A10/2"}
{"id":1981,"verse_id":"JOB.4.16","translation_id":"net-engnet","book_id":"JOB","chapter":4,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.16","text":"The colon reads “a silence and a voice I hear.” Some have rendered it “there is a silence, and then I hear.” The verb דָּמַם ( damam ) does mean “remain silent” ( Job 29:21; 31:34 ) and then also “cease.” The noun דְּמָמָה ( dÿmamah , “calm”) refers to the calm after the storm in Ps 107:29 . Joined with the true object of the verb, “voice,” it probably means something like stillness or murmuring or whispering here. It is joined to “voice” with a conjunction, indicating that it is a hendiadys, “murmur and a voice” or a “murmuring voice.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%204%3A16/3"}
{"id":1982,"verse_id":"JOB.4.17","translation_id":"net-engnet","book_id":"JOB","chapter":4,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.17","text":"In Job 15:14 and 25:4 the verb יִזְכֶּה ( yizkeh , from זָכָה [ zakhah , “be clean”]) is paralleled with יִצְדַּק ( yitsdaq , from צָדֵק [ tsadeq , “be righteous”).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Job%204%3A17/5"}
{"id":1983,"verse_id":"JOB.4.18","translation_id":"net-engnet","book_id":"JOB","chapter":4,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.18","text":"The servants here must be angels in view of the parallelism. The Targum to Job interpreted them to be the prophets. In the book we have already read about the “sons of God” who take their stand as servants before the Lord ( 1:6; 2:1 ). And Ps 104:4 identifies the angels as servants (using שָׁרַת , sharat ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%204%3A18/4"}
{"id":1984,"verse_id":"JOB.4.19","translation_id":"net-engnet","book_id":"JOB","chapter":4,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.19","text":"Those who live in houses of clay are human beings, for the human body was made of clay ( Job 10:9; 33:6 ; and Isa 64:7 ). In 2 Cor 4:7 the body is an “earthen vessel” – a clay pot. The verse continues the analogy: houses have foundations, and the house of clay is founded on dust, and will return to dust ( Gen 3:19 ; Ps 103:14 ). The reasoning is that if God finds defects in angels, he will surely find them in humans who are inferior to the angels because they are but dust. In fact, they are easily crushed like the moth.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%204%3A19/1"}
{"id":1985,"verse_id":"JOB.4.20","translation_id":"net-engnet","book_id":"JOB","chapter":4,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.20","text":"The second colon expresses the consequence of this day-long reducing to ashes – they perish forever! (see 20:7 and 14:20 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%204%3A20/3"}
{"id":1986,"verse_id":"JOB.4.21","translation_id":"net-engnet","book_id":"JOB","chapter":4,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.21","text":"They die. This clear verb interprets all the images in these verses – they die. When the house of clay collapses, or when their excess perishes – their life is over.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%204%3A21/3"}
{"id":1987,"verse_id":"JOB.5.1","translation_id":"net-engnet","book_id":"JOB","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.1","text":"The point being made is that the angels do not represent the cries of people to God as if mediating for them. But if Job appealed to any of them to take his case against God, there would be no response whatsoever for that.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%205%3A1/4"}
{"id":1988,"verse_id":"JOB.5.5","translation_id":"net-engnet","book_id":"JOB","chapter":5,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.5","text":"The hungry are other people, possibly the hungry poor to whom the wealthy have refused to give bread ( 22:7 ). The sons are so helpless that even the poor take their property.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%205%3A5/1"}
{"id":1989,"verse_id":"JOB.5.6","translation_id":"net-engnet","book_id":"JOB","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.6","text":"The previous discussion shows how trouble rises, namely, from the rebelliousness of the fool. Here Eliphaz simply summarizes the points made with this general principle – trouble does not come from outside man, nor does it come as a part of the natural order, but rather it comes from the evil nature of man.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%205%3A6/1"}
{"id":1990,"verse_id":"JOB.5.8","translation_id":"net-engnet","book_id":"JOB","chapter":5,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.8","text":"Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%205%3A8/1"}
{"id":1991,"verse_id":"JOB.5.9","translation_id":"net-engnet","book_id":"JOB","chapter":5,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.9","text":"H. H. Rowley ( Job [NCBC], 54) notes that the verse fits Eliphaz’s approach very well, for he has good understanding of the truth, but has difficulty in making the correct conclusions from it.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%205%3A9/4"}
{"id":1992,"verse_id":"JOB.5.13","translation_id":"net-engnet","book_id":"JOB","chapter":5,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.13","text":"This is the only quotation from the Book of Job in the NT (although Rom 11:35 seems to reflect 41:11 , and Phil 1:19 is similar to 13:6 ). Paul cites it in 1 Cor 3:19 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%205%3A13/2"}
{"id":1993,"verse_id":"JOB.5.14","translation_id":"net-engnet","book_id":"JOB","chapter":5,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.14","text":"God so confuses the crafty that they are unable to fulfill their plans – it is as if they encounter darkness in broad daylight. This is like the Syrians in 2 Kgs 6:18-23 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%205%3A14/1"}
{"id":1994,"verse_id":"JOB.5.14","translation_id":"net-engnet","book_id":"JOB","chapter":5,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.14","text":"The verse provides a picture of the frustration and bewilderment in the crafty who cannot accomplish their ends because God thwarts them.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%205%3A14/3"}
{"id":1995,"verse_id":"JOB.5.17","translation_id":"net-engnet","book_id":"JOB","chapter":5,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.17","text":"The name Shaddai occurs 31 times in the book. This is its first occurrence. It is often rendered “Almighty” because of the LXX and some of the early fathers. The etymology and meaning of the word otherwise remains uncertain, in spite of attempts to connect it to “mountains” or “breasts.”","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Job%205%3A17/5"}
{"id":1996,"verse_id":"JOB.5.18","translation_id":"net-engnet","book_id":"JOB","chapter":5,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.18","text":"Verses 18-23 give the reasons why someone should accept the chastening of God – the hand that wounds is the same hand that heals. But, of course, the lines do not apply to Job because his suffering is not due to divine chastening.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%205%3A18/1"}
{"id":1997,"verse_id":"JOB.5.20","translation_id":"net-engnet","book_id":"JOB","chapter":5,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.20","text":"Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%205%3A20/1"}
{"id":1998,"verse_id":"JOB.5.24","translation_id":"net-engnet","book_id":"JOB","chapter":5,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.24","text":"Verses 19-23 described the immunity from evil and trouble that Job would enjoy – if he were restored to peace with God. Now, v. 24 describes the safety and peace of the homestead and his possessions if he were right with God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%205%3A24/1"}
{"id":1999,"verse_id":"JOB.5.27","translation_id":"net-engnet","book_id":"JOB","chapter":5,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.27","text":"With this the speech by Eliphaz comes to a close. His two mistakes with it are: (1) that the tone was too cold and (2) the argument did not fit Job’s case (see further, A. B. Davidson, Job , 42).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%205%3A27/3"}
{"id":2000,"verse_id":"JOB.6.3","translation_id":"net-engnet","book_id":"JOB","chapter":6,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.3","text":"The point of the comparison with the sand of the sea is that the sand is immeasurable. So the grief of Job cannot be measured.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%206%3A3/2"}
{"id":2001,"verse_id":"JOB.6.4","translation_id":"net-engnet","book_id":"JOB","chapter":6,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.4","text":"Job uses an implied comparison here to describe his misfortune – it is as if God had shot poisoned arrows into him (see E. Dhorme, Job , 76-77 for a treatment of poisoned arrows in the ancient world).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%206%3A4/1"}
{"id":2002,"verse_id":"JOB.6.4","translation_id":"net-engnet","book_id":"JOB","chapter":6,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.4","text":"Job here clearly states that his problems have come from the Almighty, which is what Eliphaz said. But whereas Eliphaz said Job provoked the trouble by his sin, Job is perplexed because he does not think he did.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%206%3A4/2"}
{"id":2003,"verse_id":"JOB.6.5","translation_id":"net-engnet","book_id":"JOB","chapter":6,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.5","text":"In this brief section Job indicates that it would be wiser to seek the reason for the crying than to complain of the cry. The wild donkey will bray when it finds no food (see Jer 14:6 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%206%3A5/3"}
{"id":2004,"verse_id":"JOB.6.10","translation_id":"net-engnet","book_id":"JOB","chapter":6,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"6.10","text":"The “words” are the divine decrees of God’s providence, the decisions that he makes in his dealings with people. Job cannot conceal these – he knows what they are. What Job seems to mean by this clause in this verse is that there is nothing that would hinder his joy of dying for he has not denied or disobeyed God’s plan.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Job%206%3A10/6"}
{"id":2005,"verse_id":"JOB.6.11","translation_id":"net-engnet","book_id":"JOB","chapter":6,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.11","text":"Now, in vv. 11-13 , Job proceeds to describe his hopeless condition. In so doing, he is continuing his defense of his despair and lament. The section begins with these rhetorical questions in which Job affirms that he does not have the strength to wait for the blessings that Eliphaz is talking about.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%206%3A11/1"}
{"id":2006,"verse_id":"JOB.6.12","translation_id":"net-engnet","book_id":"JOB","chapter":6,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.12","text":"The questions imply negative answers. Job is saying that it would take great strength to hold up under these afflictions, but he is only flesh and bone. The sufferings have almost completely overwhelmed him. To endure all of this to the end he would need a strength he does not have.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%206%3A12/1"}
{"id":2007,"verse_id":"JOB.6.15","translation_id":"net-engnet","book_id":"JOB","chapter":6,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.15","text":"Here the brothers are all his relatives as well as these intimate friends of Job. In contrast to what a friend should do (show kindness/loyalty), these friends have provided no support whatsoever.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%206%3A15/1"}
{"id":2008,"verse_id":"JOB.6.18","translation_id":"net-engnet","book_id":"JOB","chapter":6,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.18","text":"If the term “paths” (referring to the brook) is the subject, then this verb would mean it dies in the desert; if caravaneers are intended, then when they find no water they perish. The point in the argument would be the same in either case. Job is saying that his friends are like this water, and he like the caravaneer was looking for refreshment, but found only that the brook had dried up.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%206%3A18/4"}
{"id":2009,"verse_id":"JOB.6.19","translation_id":"net-engnet","book_id":"JOB","chapter":6,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.19","text":"Tema is the area of the oasis SE of the head of the Gulf of Aqaba; Sheba is in South Arabia. In Job 1:15 the Sabeans were raiders; here they are traveling merchants.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%206%3A19/1"}
{"id":2010,"verse_id":"JOB.6.22","translation_id":"net-engnet","book_id":"JOB","chapter":6,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.22","text":"For the next two verses Job lashes out in sarcasm against his friends. If he had asked for charity, for their wealth, he might have expected their cold response. But all he wanted was sympathy and understanding (H. H. Rowley, Job [NCBC], 63).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%206%3A22/2"}
{"id":2011,"verse_id":"JOB.7.5","translation_id":"net-engnet","book_id":"JOB","chapter":7,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.5","text":"The word for “worms” ( רִמָּה , rimmah , a collective noun), is usually connected with rotten food ( Exod 16:24 ), or the grave ( Isa 14:11 ). Job’s disease is a malignant ulcer of some kind that causes the rotting of the flesh. One may recall that both Antiochus Epiphanes (2 Macc 9:9) and Herod Agrippa ( Acts 12:23 ) were devoured by such worms in their diseases.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%207%3A5/3"}
{"id":2012,"verse_id":"JOB.7.6","translation_id":"net-engnet","book_id":"JOB","chapter":7,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.6","text":"The first five verses described the painfulness of his malady, his life; now, in vv. 6-10 he will focus on the brevity of his life, and its extinction with death. He introduces the subject with “my days,” a metonymy for his whole life and everything done on those days. He does not mean individual days – they drag on endlessly.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%207%3A6/1"}
{"id":2013,"verse_id":"JOB.7.6","translation_id":"net-engnet","book_id":"JOB","chapter":7,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.6","text":"The shuttle is the part which runs through the meshes of the web. In Judg 16:14 it is a loom (see BDB 71 s.v. אֶרֶג ), but here it must be the shuttle. Hezekiah uses the imagery of the weaver, the loom, and the shuttle for the brevity of life (see Isa 38:12 ). The LXX used, “My life is lighter than a word.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%207%3A6/3"}
{"id":2014,"verse_id":"JOB.7.7","translation_id":"net-engnet","book_id":"JOB","chapter":7,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.7","text":"Job is probably turning here to God, as is clear from v. 11 on. The NIV supplies the word “God” for clarification. It was God who breathed breath into man’s nostrils ( Gen 2:7 ), and so God is called to remember that man is but a breath.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%207%3A7/1"}
{"id":2015,"verse_id":"JOB.7.8","translation_id":"net-engnet","book_id":"JOB","chapter":7,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.8","text":"The meaning of the verse is that God will relent, but it will be too late. God now sees him with a hostile eye; when he looks for him, or looks upon him in friendliness, it will be too late.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%207%3A8/1"}
{"id":2016,"verse_id":"JOB.7.9","translation_id":"net-engnet","book_id":"JOB","chapter":7,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.9","text":"It is not correct to try to draw theological implications from this statement or the preceding verse (Rashi said Job was denying the resurrection). Job is simply stating that when people die they are gone – they do not return to this present life on earth. Most commentators and theologians believe that theological knowledge was very limited at such an early stage, so they would not think it possible for Job to have bodily resurrection in view. (See notes on ch. 14 and 19:25-27 .)","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%207%3A9/4"}
{"id":2017,"verse_id":"JOB.7.11","translation_id":"net-engnet","book_id":"JOB","chapter":7,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.11","text":"“Mouth” here is metonymical for what he says – he will not withhold his complaints. Peake notes that in this section Job comes very close to doing what Satan said he would do. If he does not curse God to his face, he certainly does cast off restraints to his lament. But here Job excuses himself in advance of the lament.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%207%3A11/2"}
{"id":2018,"verse_id":"JOB.7.13","translation_id":"net-engnet","book_id":"JOB","chapter":7,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.13","text":"Sleep is the recourse of the troubled and unhappy. Here “bed” is metonymical for sleep. Job expects sleep to give him the comfort that his friends have not.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%207%3A13/3"}
{"id":2019,"verse_id":"JOB.7.18","translation_id":"net-engnet","book_id":"JOB","chapter":7,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.18","text":"The amazing thing is the regularity of the testing. Job is at first amazed that God would visit him; but even more is he amazed that God is testing him every moment. The employment of a chiasm with the two temporal adverbial phrases as the central elements emphasizes the regularity.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%207%3A18/3"}
{"id":2020,"verse_id":"JOB.7.20","translation_id":"net-engnet","book_id":"JOB","chapter":7,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.20","text":"Job is not here saying that he has sinned; rather, he is posing the hypothetical condition – if he had sinned, what would that do to God? In other words, he has not really injured God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%207%3A20/2"}
{"id":2021,"verse_id":"JOB.7.20","translation_id":"net-engnet","book_id":"JOB","chapter":7,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.20","text":"In the Bible God is often described as watching over people to protect them from danger (see Deut 32:10 ; Ps 31:23 ). However, here it is a hostile sense, for God may detect sin and bring it to judgment.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%207%3A20/3"}
{"id":2022,"verse_id":"JOB.8.2","translation_id":"net-engnet","book_id":"JOB","chapter":8,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.2","text":"“These things” refers to all of Job’s speech, the general drift of which seems to Bildad to question the justice of God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%208%3A2/1"}
{"id":2023,"verse_id":"JOB.8.8","translation_id":"net-engnet","book_id":"JOB","chapter":8,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.8","text":"Bildad is not calling for Job to trace through the learning of antiquity, but of the most recent former generation. Hebrews were fond of recalling what the “fathers” had taught, for each generation recalled what their fathers had taught.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%208%3A8/1"}
{"id":2024,"verse_id":"JOB.8.11","translation_id":"net-engnet","book_id":"JOB","chapter":8,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.11","text":"H. H. Rowley observes the use of the words for plants that grow in Egypt and suspects that Bildad either knew Egypt or knew that much wisdom came from Egypt. The first word refers to papyrus, which grows to a height of six feet (so the verb means “to grow tall; to grow high”). The second word refers to the reed grass that grows on the banks of the river (see Gen 41:2, 18 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%208%3A11/1"}
{"id":2025,"verse_id":"JOB.8.12","translation_id":"net-engnet","book_id":"JOB","chapter":8,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.12","text":"The idea is that as the plant begins to flower, but before it is to be cut down, there is no sign of withering or decay in it. But if the water is withdrawn, it will wither sooner than any other herb. The point Bildad will make of this is that when people rebel against God and his grace is withheld, they perish more swiftly than the water reed.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%208%3A12/2"}
{"id":2026,"verse_id":"JOB.8.14","translation_id":"net-engnet","book_id":"JOB","chapter":8,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.14","text":"The second half of the verse is very clear. What the godless person relies on for security is as fragile as a spider’s web – he may as well have nothing. The people of the Middle East view the spider’s web as the frailest of all “houses.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%208%3A14/4"}
{"id":2027,"verse_id":"JOB.8.15","translation_id":"net-engnet","book_id":"JOB","chapter":8,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.15","text":"The idea is that he grabs hold of the house, not to hold it up, but to hold himself up or support himself. But it cannot support him. This idea applies to both the spider’s web and the false security of the pagan.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%208%3A15/2"}
{"id":2028,"verse_id":"JOB.8.19","translation_id":"net-engnet","book_id":"JOB","chapter":8,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.19","text":"As with the tree, so with the godless man – his place will soon be taken by another.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%208%3A19/3"}
{"id":2029,"verse_id":"JOB.8.20","translation_id":"net-engnet","book_id":"JOB","chapter":8,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.20","text":"This is the description that the book gave to Job at the outset, a description that he deserved according to God’s revelation. The theme “God will not reject the blameless man” becomes Job’s main point (see 9:20,21; 10:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%208%3A20/1"}
{"id":2030,"verse_id":"JOB.8.20","translation_id":"net-engnet","book_id":"JOB","chapter":8,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.20","text":"The idiom “to grasp the hand” of someone means to support or help the person.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%208%3A20/2"}
{"id":2031,"verse_id":"JOB.8.21","translation_id":"net-engnet","book_id":"JOB","chapter":8,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.21","text":"“Laughter” (and likewise “gladness”) will here be metonymies of effect or adjunct, being put in place of the reason for the joy – restoration.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%208%3A21/2"}
{"id":2032,"verse_id":"JOB.8.22","translation_id":"net-engnet","book_id":"JOB","chapter":8,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.22","text":"These verses show several points of similarity with the style of the Book of Psalms. “Those who hate you” and the “evil-doers” are fairly common words to describe the ungodly in the Psalms. “Those who hate you” are enemies of the righteous man because of the parallelism in the verse. By this line Bildad is showing Job that he and his friends are not among those who are his enemies, and that Job himself is really among the righteous. It is an appealing way to end the discourse. See further G. W. Anderson, “Enemies and Evil-doers in the Book of Psalms,” BJRL 48 (1965/66): 18-29.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%208%3A22/1"}
{"id":2033,"verse_id":"JOB.9.2","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.2","text":"The interrogative is used to express what is an impossibility.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%209%3A2/2"}
{"id":2034,"verse_id":"JOB.9.2","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"9.2","text":"The point of Job’s rhetorical question is that man cannot be justified as against God, because God is too powerful and too clever – he controls the universe. He is discussing now the question that Eliphaz raised in 4:17 . Peake observes that Job is raising the question of whether something is right because God says it is right, or that God declares it right because it is right.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Job%209%3A2/5"}
{"id":2035,"verse_id":"JOB.9.4","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.4","text":"The words אַמִּיץ (’ ammits ) and כֹּחַ ( koakh ) are synonyms, the first meaning “sturdy; mighty; robust,” and the second “strength.” It too can be interpreted as a genitive of specification – God is mighty with respect to his power. But that comes close to expressing a superlative idea (like “song of songs” or “anger of his wrath”).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%209%3A4/2"}
{"id":2036,"verse_id":"JOB.9.5","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.5","text":"This line beginning with the relative pronoun can either be read as a parallel description of God, or it can be subordinated by the relative pronoun to the first (“they do not know who overturned them”).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%209%3A5/2"}
{"id":2037,"verse_id":"JOB.9.6","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.6","text":"Shakes the earth out of its place probably refers to earthquakes, although some commentators protest against this in view of the idea of the pillars. In the ancient world the poetical view of the earth is that it was a structure on pillars, with water around it and under it. In an earthquake the pillars were shaken, and the earth moved.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%209%3A6/1"}
{"id":2038,"verse_id":"JOB.9.9","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.9","text":"The Hebrew has עָשׁ (’ ash ), although in 38:32 it is עַיִשׁ (’ ayish ). This has been suggested to be Aldebaran, a star in the constellation Taurus, but there have been many other suggestions put forward by the commentaries.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%209%3A9/1"}
{"id":2039,"verse_id":"JOB.9.9","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.9","text":"There is more certainty for the understanding of this word as Orion , even though there is some overlap of the usage of the words in the Bible. In classical literature we have the same stereotypical reference to these three (see E. Dhorme, Job , 131).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%209%3A9/2"}
{"id":2040,"verse_id":"JOB.9.9","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":9,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.9","text":"The identification of this as the Pleiades is accepted by most (the Vulgate has “Hyades”). In classical Greek mythology, the seven Pleiades were seven sisters of the Hyades who were pursued by Orion until they were changed into stars by Zeus. The Greek myth is probably derived from an older Semitic myth.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%209%3A9/3"}
{"id":2041,"verse_id":"JOB.9.11","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.11","text":"Like the mountains, Job knows that God has passed by and caused him to shake and tremble, but he cannot understand or perceive the reasons.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%209%3A11/4"}
{"id":2042,"verse_id":"JOB.9.13","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.13","text":"The meaning of the line is that God’s anger will continue until it has accomplished its purpose ( 23:13-14 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%209%3A13/1"}
{"id":2043,"verse_id":"JOB.9.13","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.13","text":"“Rahab” is not to be confused with the harlot of the same name from Jericho. “Rahab” is identified with Tiamat of the Babylonian creation epic, or Leviathan of the Canaanite myths. It is also used in parallelism to the sea ( 26:12 ), or the Red Sea ( Ps 74:13 ), and so comes to symbolize Egypt ( Isa 30:7 ). In the Babylonian Creation Epic there is reference to the helpers of Tiamat. In the Bible the reference is only to the raging sea, which the Lord controlled at creation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%209%3A13/2"}
{"id":2044,"verse_id":"JOB.9.14","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.14","text":"In a legal controversy with God it would be essential to choose the correct words very carefully (humanly speaking); but the calmness and presence of mind to do that would be shattered by the overwhelming terror of God’s presence.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%209%3A14/3"}
{"id":2045,"verse_id":"JOB.9.16","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.16","text":"The idea of “answer” in this line is that of responding to the summons, i.e., appearing in court. This preterite and the perfect before it have the nuance of hypothetical perfects since they are in conditional clauses (GKC 330 §111. x ). D. J. A. Clines ( Job [WBC], 219) translates literally, “If I should call and he should answer.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%209%3A16/1"}
{"id":2046,"verse_id":"JOB.9.18","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.18","text":"The meaning of the word is “to satiate; to fill,” as in “drink to the full, be satisfied.” Job is satiated – in the negative sense – with bitterness. There is no room for more.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%209%3A18/3"}
{"id":2047,"verse_id":"JOB.9.23","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.23","text":"This bold anthropomorphism means that by his treatment of the despair of the innocent, God is in essence mocking them.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%209%3A23/2"}
{"id":2048,"verse_id":"JOB.9.23","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.23","text":"Job uses this word to refute Eliphaz; cf. 4:7 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%209%3A23/4"}
{"id":2049,"verse_id":"JOB.9.24","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.24","text":"The details of the verse are not easy to explain, but the meaning of the whole verse seems to be about the miscarriage of justice in the courts and the failure of God to do anything about it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%209%3A24/2"}
{"id":2050,"verse_id":"JOB.9.24","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.24","text":"That these words are strong, if not wild, is undeniable. But Job is only taking the implications of his friends’ speeches to their logical conclusion – if God dispenses justice in the world, and there is no justice, then God is behind it all. The LXX omitted these words, perhaps out of reverence for God.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%209%3A24/4"}
{"id":2051,"verse_id":"JOB.9.25","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.25","text":"Job returns to the thought of the brevity of his life ( 7:6 ). But now the figure is the swift runner instead of the weaver’s shuttle.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%209%3A25/2"}
{"id":2052,"verse_id":"JOB.9.28","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.28","text":"See Job 7:15 ; see also the translation by G. Perles, “I tremble in every nerve” (“The Fourteenth Edition of Gesenius-Buhl’s Dictionary,” JQR 18 [1905/06]: 383-90).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%209%3A28/2"}
{"id":2053,"verse_id":"JOB.9.28","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.28","text":"A. B. Davidson ( Job , 73) appropriately notes that Job’s afflictions were the proof of his guilt in the estimation of God. If God held him innocent, he would remove the afflictions.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%209%3A28/4"}
{"id":2054,"verse_id":"JOB.9.33","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.33","text":"The idiom of “lay his hand on the two of us” may come from a custom of a judge putting his hands on the two in order to show that he is taking them both under his jurisdiction. The expression can also be used for protection (see Ps 139:5 ). Job, however, has a problem in that the other party is God, who himself will be arbiter in judgment.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%209%3A33/4"}
{"id":2055,"verse_id":"JOB.9.34","translation_id":"net-engnet","book_id":"JOB","chapter":9,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.34","text":"The “rod” is a symbol of the power of God to decree whatever judgments and afflictions fall upon people.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%209%3A34/3"}
{"id":2056,"verse_id":"JOB.10.4","translation_id":"net-engnet","book_id":"JOB","chapter":10,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.4","text":"The verb translated “see” could also include the figurative category of perceive as well. The answer to Job’s question is found in 1 Sam 16:7 : “The Lord sees not as a man sees; man looks on the outward appearance, but the Lord looks on the heart.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2010%3A4/2"}
{"id":2057,"verse_id":"JOB.10.4","translation_id":"net-engnet","book_id":"JOB","chapter":10,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.4","text":"In this verse Job asks whether or not God is liable to making mistakes or errors of judgment. He wonders if God has no more insight than his friends have. Of course, the questions are rhetorical, for he knows otherwise. But his point is that God seems to be making a big mistake here.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2010%3A4/3"}
{"id":2058,"verse_id":"JOB.10.13","translation_id":"net-engnet","book_id":"JOB","chapter":10,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.13","text":"“These things” refers to the affliction that God had brought on Job. They were concealed by God from the beginning.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2010%3A13/1"}
{"id":2059,"verse_id":"JOB.10.13","translation_id":"net-engnet","book_id":"JOB","chapter":10,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.13","text":"The meaning of the line is that this was God’s purpose all along. “These things” and “this” refer to the details that will now be given in the next few verses.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2010%3A13/2"}
{"id":2060,"verse_id":"JOB.10.13","translation_id":"net-engnet","book_id":"JOB","chapter":10,"verse":13,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.13","text":"The contradiction between how God had provided for and cared for Job’s life and how he was now dealing with him could only be resolved by Job with the supposition that God had planned this severe treatment from the first as part of his plan.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2010%3A13/3"}
{"id":2061,"verse_id":"JOB.10.15","translation_id":"net-engnet","book_id":"JOB","chapter":10,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.15","text":"The verbs “guilty” and “innocent” are actually the verbs “I am wicked,” and “I am righteous.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2010%3A15/1"}
{"id":2062,"verse_id":"JOB.10.15","translation_id":"net-engnet","book_id":"JOB","chapter":10,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.15","text":"The action of lifting up the head is a symbol of pride and honor and self-respect ( Judg 8:28 ) – like “hold your head high.” In 11:15 the one who is at peace with God lifts his head (face).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2010%3A15/3"}
{"id":2063,"verse_id":"JOB.10.16","translation_id":"net-engnet","book_id":"JOB","chapter":10,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.16","text":"There is some ambiguity here: Job could be the lion being hunted by God, or God could be hunting Job like a lion hunts its prey. The point of the line is clear in either case.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2010%3A16/2"}
{"id":2064,"verse_id":"JOB.10.19","translation_id":"net-engnet","book_id":"JOB","chapter":10,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.19","text":"This means “If only I had never come into existence.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2010%3A19/1"}
{"id":2065,"verse_id":"JOB.10.21","translation_id":"net-engnet","book_id":"JOB","chapter":10,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.21","text":"The verbs are simple, “I go” and “I return”; but Job clearly means before he dies. A translation of “depart” comes closer to communicating this. The second verb may be given a potential imperfect translation to capture the point. The NIV offered more of an interpretive paraphrase: “before I go to the place of no return.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2010%3A21/1"}
{"id":2066,"verse_id":"JOB.11.5","translation_id":"net-engnet","book_id":"JOB","chapter":11,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.5","text":"Job had expressed his eagerness to challenge God; Zophar here wishes that God would take up that challenge.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2011%3A5/2"}
{"id":2067,"verse_id":"JOB.11.13","translation_id":"net-engnet","book_id":"JOB","chapter":11,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.13","text":"This is the posture of prayer (see Isa 1:15 ). The expression means “spread out your palms,” probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%2011%3A13/4"}
{"id":2068,"verse_id":"JOB.11.16","translation_id":"net-engnet","book_id":"JOB","chapter":11,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.16","text":"It is interesting to note in the book that the resolution of Job’s trouble did not come in the way that Zophar prescribed it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2011%3A16/2"}
{"id":2069,"verse_id":"JOB.12.2","translation_id":"net-engnet","book_id":"JOB","chapter":12,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.2","text":"The sarcasm of Job admits their claim to wisdom, as if no one has it besides them. But the rest of his speech will show that they do not have a monopoly on it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2012%3A2/2"}
{"id":2070,"verse_id":"JOB.12.6","translation_id":"net-engnet","book_id":"JOB","chapter":12,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.6","text":"The line is perhaps best understood as describing one who thinks he is invested with the power of God.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2012%3A6/3"}
{"id":2071,"verse_id":"JOB.12.7","translation_id":"net-engnet","book_id":"JOB","chapter":12,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.7","text":"As J. E. Hartley ( Job [NICOT], 216) observes, in this section Job argues that respected tradition “must not be accepted uncritically.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2012%3A7/1"}
{"id":2072,"verse_id":"JOB.12.9","translation_id":"net-engnet","book_id":"JOB","chapter":12,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.9","text":"The expression “has done this” probably refers to everything that has been discussed, namely, the way that God in his wisdom rules over the world, but specifically it refers to the infliction of suffering in the world.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2012%3A9/3"}
{"id":2073,"verse_id":"JOB.12.13","translation_id":"net-engnet","book_id":"JOB","chapter":12,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.13","text":"A. B. Davidson ( Job , 91) says, “These attributes of God’s [ sic ] confound and bring to nought everything bearing the same name among men.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2012%3A13/2"}
{"id":2074,"verse_id":"JOB.12.15","translation_id":"net-engnet","book_id":"JOB","chapter":12,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.15","text":"The verse is focusing on the two extremes of drought and flood. Both are described as being under the power of God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2012%3A15/2"}
{"id":2075,"verse_id":"JOB.12.17","translation_id":"net-engnet","book_id":"JOB","chapter":12,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.17","text":"The judges, like the counselors, are nobles in the cities. God may reverse their lot, either by captivity or by shame, and they cannot resist his power.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%2012%3A17/4"}
{"id":2076,"verse_id":"JOB.12.23","translation_id":"net-engnet","book_id":"JOB","chapter":12,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.23","text":"The rise and fall of nations, which does not seem to be governed by any moral principle, is for Job another example of God’s arbitrary power.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2012%3A23/3"}
{"id":2077,"verse_id":"JOB.13.1","translation_id":"net-engnet","book_id":"JOB","chapter":13,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.1","text":"Chapter records Job’s charges against his friends for the way they used their knowledge (1-5), his warning that God would find out their insincerity (6-12), and his pleading of his cause to God in which he begs for God to remove his hand from him and that he would not terrify him with his majesty and that he would reveal the sins that caused such great suffering (13-28).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2013%3A1/1"}
{"id":2078,"verse_id":"JOB.13.6","translation_id":"net-engnet","book_id":"JOB","chapter":13,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.6","text":"Job first will argue with his friends. His cause that he will plead with God begins in v. 13 . The same root יָכַח ( yakhakh , “argue, plead”) is used here as in v. 3 b (see note). Synonymous parallelism between the two halves of this verse supports this translation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2013%3A6/1"}
{"id":2079,"verse_id":"JOB.13.8","translation_id":"net-engnet","book_id":"JOB","chapter":13,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.8","text":"The idiom used here is “Will you lift up his face?” Here Job is being very sarcastic, for this expression usually means that a judge is taking a bribe. Job is accusing them of taking God’s side.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2013%3A8/1"}
{"id":2080,"verse_id":"JOB.13.10","translation_id":"net-engnet","book_id":"JOB","chapter":13,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.10","text":"The use of the word “in secret” or “secretly” suggests that what they do is a guilty action ( 31:27 a).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2013%3A10/2"}
{"id":2081,"verse_id":"JOB.13.11","translation_id":"net-engnet","book_id":"JOB","chapter":13,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.11","text":"The word translated “his majesty” or “his splendor” ( שְׂאֵתוֹ , sÿ ’ eto ) forms a play on the word “show partiality” ( תִּשָּׂאוּן , tissa ’ un ) in the last verse. They are both from the verb נָשַׂא ( nasa ’, “to lift up”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2013%3A11/1"}
{"id":2082,"verse_id":"JOB.13.12","translation_id":"net-engnet","book_id":"JOB","chapter":13,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.12","text":"Any defense made with clay would crumble on impact.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%2013%3A12/4"}
{"id":2083,"verse_id":"JOB.13.16","translation_id":"net-engnet","book_id":"JOB","chapter":13,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.16","text":"The fact that Job will dare to come before God and make his case is evidence – to Job at least – that he is innocent.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2013%3A16/1"}
{"id":2084,"verse_id":"JOB.13.19","translation_id":"net-engnet","book_id":"JOB","chapter":13,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.19","text":"Job is confident that he will be vindicated. But if someone were to show up and have proof of sin against him, he would be silent and die (literally “keep silent and expire”).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2013%3A19/2"}
{"id":2085,"verse_id":"JOB.13.21","translation_id":"net-engnet","book_id":"JOB","chapter":13,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.21","text":"This is a common, but bold, anthropomorphism. The fact that the word used is כַּף ( kaf , properly “palm”) rather than יָד ( yad , “hand,” with the sense of power) may stress Job’s feeling of being trapped or confined (see also Ps 139:5, 7 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2013%3A21/2"}
{"id":2086,"verse_id":"JOB.13.23","translation_id":"net-engnet","book_id":"JOB","chapter":13,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.23","text":"Job uses three words for sin here: “iniquities,” which means going astray, erring; “sins,” which means missing the mark or the way; and “transgressions,” which are open rebellions. They all emphasize different kinds of sins and different degrees of willfulness. Job is demanding that any sins be brought up. Both Job and his friends agree that great afflictions would have to indicate great offenses – he wants to know what they are.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2013%3A23/2"}
{"id":2087,"verse_id":"JOB.13.24","translation_id":"net-engnet","book_id":"JOB","chapter":13,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.24","text":"The anthropomorphism of “hide the face” indicates a withdrawal of favor and an outpouring of wrath (see Ps 30:7 [8]; Isa 54:8 ; Ps 27:9 ). Sometimes God “hides his face” to make himself invisible or aloof (see 34:29 ). In either case, if God covers his face it is because he considers Job an enemy – at least this is what Job thinks.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2013%3A24/1"}
{"id":2088,"verse_id":"JOB.13.26","translation_id":"net-engnet","book_id":"JOB","chapter":13,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.26","text":"Job acknowledges sins in his youth, but they are trifling compared to the suffering he now endures. Job thinks it unjust of God to persecute him now for those – if that is what is happening.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2013%3A26/2"}
{"id":2089,"verse_id":"JOB.14.4","translation_id":"net-engnet","book_id":"JOB","chapter":14,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.4","text":"The point being made is that the entire human race is contaminated by sin, and therefore cannot produce something pure. In this context, since man is born of woman, it is saying that the woman and the man who is brought forth from her are impure. See Ps 51:5 ; Isa 6:5 ; and Gen 6:5 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2014%3A4/2"}
{"id":2090,"verse_id":"JOB.14.7","translation_id":"net-engnet","book_id":"JOB","chapter":14,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.7","text":"The figure now changes to a tree for the discussion of the finality of death. At least the tree will sprout again when it is cut down. Why, Job wonders, should what has been granted to the tree not also be granted to humans?","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2014%3A7/2"}
{"id":2091,"verse_id":"JOB.14.13","translation_id":"net-engnet","book_id":"JOB","chapter":14,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.13","text":"Sheol in the Bible refers to the place where the dead go. But it can have different categories of meaning: death in general, the grave, or the realm of the departed spirits [hell]. A. Heidel shows that in the Bible when hell is in view the righteous are not there – it is the realm of the departed spirits of the wicked. When the righteous go to Sheol, the meaning is usually the grave or death. See chapter in A. Heidel, The Gilgamesh Epic and the Old Testament Parallels .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2014%3A13/2"}
{"id":2092,"verse_id":"JOB.14.15","translation_id":"net-engnet","book_id":"JOB","chapter":14,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.15","text":"The idea would be that God would sometime in the future call Job into his fellowship again when he longed for the work of his hands (cf. Job 10:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2014%3A15/1"}
{"id":2093,"verse_id":"JOB.14.16","translation_id":"net-engnet","book_id":"JOB","chapter":14,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.16","text":"The hope for life after death is supported now by a description of the severity with which God deals with people in this life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2014%3A16/1"}
{"id":2094,"verse_id":"JOB.14.16","translation_id":"net-engnet","book_id":"JOB","chapter":14,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.16","text":"Compare Ps 130:3-4 , which says, “If you should mark iniquity O Lord , Lord, who could stand? But with you there is forgiveness, in order that you might be feared.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2014%3A16/3"}
{"id":2095,"verse_id":"JOB.14.19","translation_id":"net-engnet","book_id":"JOB","chapter":14,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.19","text":"The meaning for Job is that death shatters all of man’s hopes for the continuation of life.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2014%3A19/3"}
{"id":2096,"verse_id":"JOB.14.21","translation_id":"net-engnet","book_id":"JOB","chapter":14,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.21","text":"Death is separation from the living, from the land of the living. And ignorance of what goes on in this life, good or bad, is part of death. See also Eccl 9:5-6 , which makes a similar point.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2014%3A21/3"}
{"id":2097,"verse_id":"JOB.14.22","translation_id":"net-engnet","book_id":"JOB","chapter":14,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.22","text":"In this verse Job is expressing the common view of life beyond death, namely, that in Sheol there is no contact with the living, only separation, but in Sheol there is a conscious awareness of the dreary existence.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2014%3A22/2"}
{"id":2098,"verse_id":"JOB.15.11","translation_id":"net-engnet","book_id":"JOB","chapter":15,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.11","text":"The word תַּנְחֻמוֹת ( tankhumot ) occurs here and only in Job 21:34 . The words of comfort and consolation that they have been offering to Job are here said to be “of God.” But Job will call them miserable comforters ( 16:2 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2015%3A11/1"}
{"id":2099,"verse_id":"JOB.15.15","translation_id":"net-engnet","book_id":"JOB","chapter":15,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.15","text":"The question here is whether the reference is to material “heavens” (as in Exod 24:10 and Job 25:5 ), or to heavenly beings. The latter seems preferable in this context.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2015%3A15/2"}
{"id":2100,"verse_id":"JOB.15.16","translation_id":"net-engnet","book_id":"JOB","chapter":15,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.16","text":"Man commits evil with the same ease and facility as he drinks in water – freely and in large quantities.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2015%3A16/2"}
{"id":2101,"verse_id":"JOB.15.19","translation_id":"net-engnet","book_id":"JOB","chapter":15,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.19","text":"Eliphaz probably thinks that Edom was the proverbial home of wisdom, and so the reference here would be to his own people. If, as many interpret, the biblical writer is using these accounts to put Yahwistic ideas into the discussion, then the reference would be to Canaan at the time of the fathers. At any rate, the tradition of wisdom to Eliphaz has not been polluted by foreigners, but has retained its pure and moral nature from antiquity.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2015%3A19/1"}
{"id":2102,"verse_id":"JOB.15.22","translation_id":"net-engnet","book_id":"JOB","chapter":15,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.22","text":"In the context of these arguments, “darkness” probably refers to calamity, and so the wicked can expect a calamity that is final.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2015%3A22/2"}
{"id":2103,"verse_id":"JOB.15.25","translation_id":"net-engnet","book_id":"JOB","chapter":15,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.25","text":"The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2015%3A25/1"}
{"id":2104,"verse_id":"JOB.15.27","translation_id":"net-engnet","book_id":"JOB","chapter":15,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.27","text":"This verse tells us that he is not in any condition to fight, because he is bloated and fat from luxurious living.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2015%3A27/1"}
{"id":2105,"verse_id":"JOB.15.28","translation_id":"net-engnet","book_id":"JOB","chapter":15,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.28","text":"K&D 11:266 rightly explains that these are not cities that he, the wicked, has destroyed, but that were destroyed by a judgment on wickedness. Accordingly, Eliphaz is saying that the wicked man is willing to risk such a curse in his confidence in his prosperity (see further H. H. Rowley, Job [NCBC], 113).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2015%3A28/1"}
{"id":2106,"verse_id":"JOB.15.33","translation_id":"net-engnet","book_id":"JOB","chapter":15,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.33","text":"The point is that like the tree the wicked man shows signs of life but produces nothing valuable. The olive tree will have blossoms in the years that it produces no olives, and so eventually drops the blossoms.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2015%3A33/2"}
{"id":2107,"verse_id":"JOB.15.34","translation_id":"net-engnet","book_id":"JOB","chapter":15,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.34","text":"This may refer to the fire that struck Job (cf. 1:16 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2015%3A34/2"}
{"id":2108,"verse_id":"JOB.16.4","translation_id":"net-engnet","book_id":"JOB","chapter":16,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.4","text":"The action is a sign of mockery (see Ps 22:7 [8]; Isa 37:22 ; Matt 27:39 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%2016%3A4/4"}
{"id":2109,"verse_id":"JOB.16.9","translation_id":"net-engnet","book_id":"JOB","chapter":16,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.9","text":"The figure used now is that of a wild beast. God’s affliction of Job is compared to the attack of such an animal. Cf. Amos 1:11 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2016%3A9/2"}
{"id":2110,"verse_id":"JOB.16.11","translation_id":"net-engnet","book_id":"JOB","chapter":16,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.11","text":"Job does not refer here to his friends, but more likely to the wicked men who set about to destroy him and his possessions, or to the rabble in ch. .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2016%3A11/2"}
{"id":2111,"verse_id":"JOB.16.15","translation_id":"net-engnet","book_id":"JOB","chapter":16,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.15","text":"The language is hyperbolic; Job is saying that the sackcloth he has put on in his lamentable state is now stuck to his skin as if he had stitched it into the skin. It is now a habitual garment that he never takes off.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2016%3A15/1"}
{"id":2112,"verse_id":"JOB.16.16","translation_id":"net-engnet","book_id":"JOB","chapter":16,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.16","text":"A. B. Davidson ( Job , 122) notes that spontaneous and repeated weeping is one of the symptoms of elephantiasis.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2016%3A16/2"}
{"id":2113,"verse_id":"JOB.16.16","translation_id":"net-engnet","book_id":"JOB","chapter":16,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.16","text":"See Job 3:5 . Just as joy brings light and life to the eyes, sorrow and suffering bring darkness. The “eyelids” here would be synecdoche, reflecting the whole facial expression as sad and sullen.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2016%3A16/3"}
{"id":2114,"verse_id":"JOB.16.18","translation_id":"net-engnet","book_id":"JOB","chapter":16,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.18","text":"Job knows that he will die, and that his death, signified here by blood on the ground, will cry out for vindication.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2016%3A18/1"}
{"id":2115,"verse_id":"JOB.16.19","translation_id":"net-engnet","book_id":"JOB","chapter":16,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.19","text":"The witness in heaven must be God, to whom the cries and prayers come. Job’s dilemma is serious, but common to the human experience: the hostility of God toward him is baffling, but he is conscious of his innocence and can call on God to be his witness.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2016%3A19/1"}
{"id":2116,"verse_id":"JOB.17.3","translation_id":"net-engnet","book_id":"JOB","chapter":17,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.3","text":"The idiom is “to strike the hand.” Here the wording is a little different, “Who is he that will strike himself into my hand?”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2017%3A3/2"}
{"id":2117,"verse_id":"JOB.17.4","translation_id":"net-engnet","book_id":"JOB","chapter":17,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.4","text":"The pronoun their refers to Job’s friends. They have not pledged security for him because God has hidden or sealed off their understanding.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2017%3A4/2"}
{"id":2118,"verse_id":"JOB.17.16","translation_id":"net-engnet","book_id":"JOB","chapter":17,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.16","text":"It is natural to assume that this verse continues the interrogative clause of the preceding verse.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2017%3A16/1"}
{"id":2119,"verse_id":"JOB.18.4","translation_id":"net-engnet","book_id":"JOB","chapter":18,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.4","text":"Bildad is asking if Job thinks the whole moral order of the world should be interrupted for his sake, that he may escape the punishment for wickedness.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2018%3A4/3"}
{"id":2120,"verse_id":"JOB.18.5","translation_id":"net-engnet","book_id":"JOB","chapter":18,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.5","text":"The lamp or the light can have a number of uses in the Bible. Here it is probably an implied metaphor for prosperity and happiness, for the good life itself.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2018%3A5/2"}
{"id":2121,"verse_id":"JOB.18.11","translation_id":"net-engnet","book_id":"JOB","chapter":18,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.11","text":"Bildad is referring here to all the things that afflict a person and cause terror. It would then be a metonymy of effect, the cause being the afflictions.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2018%3A11/1"}
{"id":2122,"verse_id":"JOB.18.14","translation_id":"net-engnet","book_id":"JOB","chapter":18,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.14","text":"This is a reference to death, the king of all terrors. Other identifications are made in the commentaries: Mot, the Ugaritic god of death; Nergal of the Babylonians; Molech of the Canaanites, the one to whom people sent emissaries.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2018%3A14/3"}
{"id":2123,"verse_id":"JOB.19.3","translation_id":"net-engnet","book_id":"JOB","chapter":19,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.3","text":"The number “ten” is a general expression to convey that this has been done often (see Gen 31:7 ; Num 14:22 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2019%3A3/1"}
{"id":2124,"verse_id":"JOB.19.5","translation_id":"net-engnet","book_id":"JOB","chapter":19,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.5","text":"Job’s friends have been using his shame, his humiliation in all his sufferings, as proof against him in their case.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2019%3A5/3"}
{"id":2125,"verse_id":"JOB.19.9","translation_id":"net-engnet","book_id":"JOB","chapter":19,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.9","text":"The images here are fairly common in the Bible. God has stripped away Job’s honorable reputation. The crown is the metaphor for the esteem and dignity he once had. See 29:14 ; Isa 61:3 ; see Ps 8:5 [6].","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2019%3A9/1"}
{"id":2126,"verse_id":"JOB.19.12","translation_id":"net-engnet","book_id":"JOB","chapter":19,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.12","text":"Now the metaphor changes again. Since God thinks of Job as an enemy, he attacks with his troops, builds the siege ramp, and camps around him to besiege him. All the power and all the forces are at God’s disposal in his attack of Job.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2019%3A12/1"}
{"id":2127,"verse_id":"JOB.19.18","translation_id":"net-engnet","book_id":"JOB","chapter":19,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.18","text":"The use of the verb “rise” is probably fairly literal. When Job painfully tries to get up and walk, the little boys make fun of him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2019%3A18/1"}
{"id":2128,"verse_id":"JOB.19.22","translation_id":"net-engnet","book_id":"JOB","chapter":19,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.22","text":"Strahan comments, “The whole tragedy of the book is packed into these extraordinary words.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2019%3A22/1"}
{"id":2129,"verse_id":"JOB.19.22","translation_id":"net-engnet","book_id":"JOB","chapter":19,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.22","text":"The idiom of eating the pieces of someone means “slander” in Aramaic (see Dan 3:8 ), Arabic and Akkadian.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2019%3A22/2"}
{"id":2130,"verse_id":"JOB.19.24","translation_id":"net-engnet","book_id":"JOB","chapter":19,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.24","text":"There is some question concerning the use of the lead. It surely cannot be a second description of the tool, for a lead tool would be of no use in chiseling words into a rock. It was Rashi’s idea, followed by Dillmann and Duhm, that lead was run into the cut-out letters. The suggestion that they wrote on lead tablets does not seem to fit the verse (cf. NIV). See further A. Baker, “The Strange Case of Job’s Chisel,” CBQ 31 (1969): 370-79.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2019%3A24/1"}
{"id":2131,"verse_id":"JOB.20.11","translation_id":"net-engnet","book_id":"JOB","chapter":20,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.11","text":"This line means that he dies prematurely – at the height of his youthful vigor.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2020%3A11/2"}
{"id":2132,"verse_id":"JOB.20.12","translation_id":"net-engnet","book_id":"JOB","chapter":20,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.12","text":"The wicked person holds on to evil as long as he can, savoring the taste or the pleasure of it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2020%3A12/2"}
{"id":2133,"verse_id":"JOB.20.14","translation_id":"net-engnet","book_id":"JOB","chapter":20,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.14","text":"Some commentators suggest that the ancients believed that serpents secreted poison in the gall bladder, or that the poison came from the gall bladder of serpents. In any case, there is poison (from the root “bitter”) in the system of the wicked person; it may simply be saying it is that type of poison.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2020%3A14/3"}
{"id":2134,"verse_id":"JOB.20.16","translation_id":"net-engnet","book_id":"JOB","chapter":20,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.16","text":"To take the possessions of another person is hereby compared to sucking poison from a serpent – it will kill eventually.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2020%3A16/2"}
{"id":2135,"verse_id":"JOB.20.17","translation_id":"net-engnet","book_id":"JOB","chapter":20,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.17","text":"This word is often translated “curds.” It is curdled milk, possibly a type of butter.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2020%3A17/3"}
{"id":2136,"verse_id":"JOB.20.18","translation_id":"net-engnet","book_id":"JOB","chapter":20,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.18","text":"The expression is “according to the wealth of his exchange.” This means he cannot enjoy whatever he gained in his business deals. Some mss have בּ ( bet ) preposition, making the translation easier; but this is evidence of a scribal correction.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2020%3A18/3"}
{"id":2137,"verse_id":"JOB.20.21","translation_id":"net-engnet","book_id":"JOB","chapter":20,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.21","text":"The point throughout is that insatiable greed and ruthless plundering to satisfy it will be recompensed with utter and complete loss.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2020%3A21/2"}
{"id":2138,"verse_id":"JOB.21.4","translation_id":"net-engnet","book_id":"JOB","chapter":21,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.4","text":"The point seems to be that if his complaint were merely against men he might expect sympathy from other men; but no one dares offer him sympathy when his complaint is against God. So he will give free expression to his spirit (H. H. Rowley, Job [NCBC], 147).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2021%3A4/2"}
{"id":2139,"verse_id":"JOB.21.7","translation_id":"net-engnet","book_id":"JOB","chapter":21,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.7","text":"A. B. Davidson ( Job , 154) clarifies that Job’s question is of a universal scope. In the government of God, why do the wicked exist at all? The verb could be translated “continue to live.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2021%3A7/1"}
{"id":2140,"verse_id":"JOB.21.9","translation_id":"net-engnet","book_id":"JOB","chapter":21,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.9","text":"In 9:34 Job was complaining that there was no umpire to remove God’s rod from him, but here he observes no such rod is on the wicked.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%2021%3A9/4"}
{"id":2141,"verse_id":"JOB.21.16","translation_id":"net-engnet","book_id":"JOB","chapter":21,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.16","text":"Even though their life seems so good in contrast to his own plight, Job cannot and will not embrace their principles – “far be from me their counsel.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2021%3A16/2"}
{"id":2142,"verse_id":"JOB.21.28","translation_id":"net-engnet","book_id":"JOB","chapter":21,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.28","text":"The question implies the answer will be “vanished” or “gone.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2021%3A28/1"}
{"id":2143,"verse_id":"JOB.22.4","translation_id":"net-engnet","book_id":"JOB","chapter":22,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.4","text":"Of course the point is that God does not charge Job because he is righteous; the point is he must be unrighteous.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2022%3A4/2"}
{"id":2144,"verse_id":"JOB.22.13","translation_id":"net-engnet","book_id":"JOB","chapter":22,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.13","text":"Eliphaz is giving to Job the thoughts and words of the pagans, for they say, “How does God know, and is there knowledge in the Most High?” (see Ps 73:11; 94:11 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2022%3A13/1"}
{"id":2145,"verse_id":"JOB.22.14","translation_id":"net-engnet","book_id":"JOB","chapter":22,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.14","text":"The word is “circle; dome”; here it is the dome that covers the earth, beyond which God sits enthroned. A. B. Davidson ( Job , 165) suggests “on the arch of heaven” that covers the earth.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2022%3A14/2"}
{"id":2146,"verse_id":"JOB.22.14","translation_id":"net-engnet","book_id":"JOB","chapter":22,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.14","text":"The idea suggested here is that God is not only far off, but he is unconcerned as he strolls around heaven – this is what Eliphaz says Job means.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2022%3A14/3"}
{"id":2147,"verse_id":"JOB.22.19","translation_id":"net-engnet","book_id":"JOB","chapter":22,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.19","text":"In Ps 2:4 it was God who mocked the wicked by judging them.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2022%3A19/2"}
{"id":2148,"verse_id":"JOB.23.9","translation_id":"net-engnet","book_id":"JOB","chapter":23,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.9","text":"The text has “the left hand,” the Semitic idiom for directions. One faces the rising sun, and so left is north, right is south.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2023%3A9/1"}
{"id":2149,"verse_id":"JOB.24.4","translation_id":"net-engnet","book_id":"JOB","chapter":24,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.4","text":"Because of the violence and oppression of the wicked, the poor and needy, the widows and orphans, all are deprived of their rights and forced out of the ways and into hiding just to survive.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2024%3A4/1"}
{"id":2150,"verse_id":"JOB.24.10","translation_id":"net-engnet","book_id":"JOB","chapter":24,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.10","text":"The point should not be missed – amidst abundant harvests, carrying sheaves about, they are still going hungry.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2024%3A10/1"}
{"id":2151,"verse_id":"JOB.24.14","translation_id":"net-engnet","book_id":"JOB","chapter":24,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.14","text":"The point is that he is like a thief in that he works during the night, just before the daylight, when the advantage is all his and the victim is most vulnerable.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2024%3A14/3"}
{"id":2152,"verse_id":"JOB.24.18","translation_id":"net-engnet","book_id":"JOB","chapter":24,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.18","text":"The wicked person is described here as a spray or foam upon the waters, built up in the agitation of the waters but dying away swiftly.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%2024%3A18/4"}
{"id":2153,"verse_id":"JOB.24.23","translation_id":"net-engnet","book_id":"JOB","chapter":24,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.23","text":"The meaning of the verse is that God may allow the wicked to rest in comfort and security, but all the time he is watching them closely with the idea of bringing judgment on them.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%2024%3A23/4"}
{"id":2154,"verse_id":"JOB.24.24","translation_id":"net-engnet","book_id":"JOB","chapter":24,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.24","text":"This marks the end of the disputed section, taken here to be a quotation by Job of their sentiments.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%2024%3A24/4"}
{"id":2155,"verse_id":"JOB.25.2","translation_id":"net-engnet","book_id":"JOB","chapter":25,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.2","text":"The line says that God “makes peace in his heights.” The “heights” are usually interpreted to mean the highest heaven. There may be a reference here to combat in the spiritual world between angels and Satan. The context will show that God has a heavenly host at his disposal, and nothing in heaven or on earth can shatter his peace. “Peace” here could also signify the whole order he establishes.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%2025%3A2/4"}
{"id":2156,"verse_id":"JOB.25.4","translation_id":"net-engnet","book_id":"JOB","chapter":25,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.4","text":"Bildad here does not come up with new expressions; rather, he simply uses what Eliphaz had said (see Job 4:17-19 and 15:14-16 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2025%3A4/1"}
{"id":2157,"verse_id":"JOB.26.5","translation_id":"net-engnet","book_id":"JOB","chapter":26,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.5","text":"This is the section, Job 26:5-14 , that many conclude makes better sense coming from the friend. But if it is attributed to Job, then he is showing he can surpass them in his treatise of the greatness of God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2026%3A5/1"}
{"id":2158,"verse_id":"JOB.26.7","translation_id":"net-engnet","book_id":"JOB","chapter":26,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.7","text":"The Hebrew word is צָפוֹן ( tsafon ). Some see here a reference to Mount Zaphon of the Ugaritic texts, the mountain that Baal made his home. The Hebrew writers often equate and contrast Mount Zion with this proud mountain of the north. Of course, the word just means north, and so in addition to any connotations for pagan mythology, it may just represent the northern skies – the stars. Since the parallel line speaks of the earth, that is probably all that was intended in this particular context.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2026%3A7/1"}
{"id":2159,"verse_id":"JOB.26.7","translation_id":"net-engnet","book_id":"JOB","chapter":26,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.7","text":"There is an allusion to the creation account, for this word is תֹּהוּ ( tohu ), translated “without form” in Gen 1:2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2026%3A7/2"}
{"id":2160,"verse_id":"JOB.26.7","translation_id":"net-engnet","book_id":"JOB","chapter":26,"verse":7,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.7","text":"Buttenwieser suggests that Job had outgrown the idea of the earth on pillars, and was beginning to see it was suspended in space. But in v. 11 he will still refer to the pillars.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2026%3A7/3"}
{"id":2161,"verse_id":"JOB.26.11","translation_id":"net-engnet","book_id":"JOB","chapter":26,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.11","text":"H. H. Rowley ( Job [NCBC], 173) says these are the great mountains, perceived to hold up the sky.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2026%3A11/1"}
{"id":2162,"verse_id":"JOB.26.11","translation_id":"net-engnet","book_id":"JOB","chapter":26,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.11","text":"The idea here is that when the earth quakes, or when there is thunder in the heavens, these all represent God’s rebuke, for they create terror.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2026%3A11/2"}
{"id":2163,"verse_id":"JOB.26.12","translation_id":"net-engnet","book_id":"JOB","chapter":26,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.12","text":"Here again there are possible mythological allusions or polemics. The god Yam, “Sea,” was important in Ugaritic as a god of chaos. And Rahab is another name for the monster of the deep (see Job 9:13 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2026%3A12/3"}
{"id":2164,"verse_id":"JOB.26.13","translation_id":"net-engnet","book_id":"JOB","chapter":26,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.13","text":"Here too is a reference to pagan views indirectly. The fleeing serpent was a designation for Leviathan, whom the book will simply describe as an animal, but the pagans thought to be a monster of the deep. God’s power over nature is associated with defeat of pagan gods (see further W. F. Albright, Yahweh and the Gods of Canaan ; idem, BASOR 53 [1941]: 39).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2026%3A13/2"}
{"id":2165,"verse_id":"JOB.27.7","translation_id":"net-engnet","book_id":"JOB","chapter":27,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.7","text":"Of course, he means like his enemy when he is judged, not when he is thriving in prosperity and luxury.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2027%3A7/1"}
{"id":2166,"verse_id":"JOB.28.1","translation_id":"net-engnet","book_id":"JOB","chapter":28,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.1","text":"As the book is now arranged, this chapter forms an additional speech by Job, although some argue that it comes from the writer of the book. The mood of the chapter is not despair, but wisdom; it anticipates the divine speeches in the end of the book. This poem, like many psalms in the Bible, has a refrain (vv. 12 and 20 ). These refrains outline the chapter, giving three sections: there is no known road to wisdom (1-11); no price can buy it (12-19); and only God has it, and only by revelation can man posses it (20-28).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2028%3A1/1"}
{"id":2167,"verse_id":"JOB.28.3","translation_id":"net-engnet","book_id":"JOB","chapter":28,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.3","text":"The text appears at first to be saying that by opening up a mine shaft, or by taking lights down below, the miner dispels the darkness. But the clause might be more general, meaning that man goes deep into the earth as if it were day.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2028%3A3/1"}
{"id":2168,"verse_id":"JOB.28.4","translation_id":"net-engnet","book_id":"JOB","chapter":28,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.4","text":"This is a description of the mining procedures. Dangling suspended from a rope would be a necessary part of the job of going up and down the shafts.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2028%3A4/3"}
{"id":2169,"verse_id":"JOB.28.5","translation_id":"net-engnet","book_id":"JOB","chapter":28,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.5","text":"The verse has been properly understood, on the whole, as comparing the earth above and all its produce with the upheaval down below.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2028%3A5/1"}
{"id":2170,"verse_id":"JOB.28.6","translation_id":"net-engnet","book_id":"JOB","chapter":28,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.6","text":"H. H. Rowley ( Job [NCBC], 181) suggests that if it is lapis lazuli, then the dust of gold would refer to the particles of iron pyrite found in lapis lazuli which glitter like gold.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2028%3A6/2"}
{"id":2171,"verse_id":"JOB.28.7","translation_id":"net-engnet","book_id":"JOB","chapter":28,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.7","text":"The kind of bird mentioned here is debated. The LXX has “vulture,” and so some commentaries follow that. The emphasis on the sight favors the view that it is the falcon.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2028%3A7/2"}
{"id":2172,"verse_id":"JOB.28.14","translation_id":"net-engnet","book_id":"JOB","chapter":28,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.14","text":"The תְּהוֹם ( tÿhom ) is the “deep” of Gen 1:2 , the abyss or primordial sea. It was always understood to be a place of darkness and danger. As remote as it is, it asserts that wisdom is not found there (personification). So here we have the abyss and the sea, then death and destruction – but they are not the places that wisdom resides.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2028%3A14/1"}
{"id":2173,"verse_id":"JOB.29.1","translation_id":"net-engnet","book_id":"JOB","chapter":29,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.1","text":"Now that the debate with his friends is over, Job concludes with a soliloquy, just as he had begun with one. Here he does not take into account his friends or their arguments. The speech has three main sections: Job’s review of his former circumstances ( 29:1-25 ); Job’s present misery ( 30:1-31 ); and Job’s vindication of his life ( 31:1-40 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2029%3A1/1"}
{"id":2174,"verse_id":"JOB.29.3","translation_id":"net-engnet","book_id":"JOB","chapter":29,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.3","text":"Lamp and light are symbols of God’s blessings of life and all the prosperous and good things it includes.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2029%3A3/3"}
{"id":2175,"verse_id":"JOB.29.7","translation_id":"net-engnet","book_id":"JOB","chapter":29,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.7","text":"In the public square . The area referred to here should not be thought of in terms of modern western dimensions. The wide space, plaza, or public square mentioned here is the open area in the gate complex where legal and business matters were conducted. The area could be as small as a few hundred square feet.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2029%3A7/1"}
{"id":2176,"verse_id":"JOB.29.16","translation_id":"net-engnet","book_id":"JOB","chapter":29,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.16","text":"The word “father” does not have a wide range of meanings in the OT. But there are places that it is metaphorical, especially in a legal setting like this where the poor need aid.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2029%3A16/1"}
{"id":2177,"verse_id":"JOB.29.23","translation_id":"net-engnet","book_id":"JOB","chapter":29,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.23","text":"The analogy is that they received his words eagerly as the dry ground opens to receive the rains.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2029%3A23/2"}
{"id":2178,"verse_id":"JOB.30.1","translation_id":"net-engnet","book_id":"JOB","chapter":30,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.1","text":"Job is mocked by young fellows who come from low extraction. They mocked their elders and their betters. The scorn is strong here – dogs were despised as scavengers.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2030%3A1/3"}
{"id":2179,"verse_id":"JOB.30.11","translation_id":"net-engnet","book_id":"JOB","chapter":30,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.11","text":"People throw off all restraint in my presence means that when people saw how God afflicted Job, robbing him of his influence and power, then they turned on him with unrestrained insolence (H. H. Rowley, Job [NCBC], 193).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2030%3A11/2"}
{"id":2180,"verse_id":"JOB.30.12","translation_id":"net-engnet","book_id":"JOB","chapter":30,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"30.12","text":"See Job 19:12 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%2030%3A12/4"}
{"id":2181,"verse_id":"JOB.30.20","translation_id":"net-engnet","book_id":"JOB","chapter":30,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.20","text":"The implication from the sentence is that this is a cry to God for help. The sudden change from third person (v. 19 ) to second person (v. 20 ) is indicative of the intense emotion of the sufferer.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2030%3A20/1"}
{"id":2182,"verse_id":"JOB.30.20","translation_id":"net-engnet","book_id":"JOB","chapter":30,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.20","text":"The verb is simple, but the interpretation difficult. In this verse it probably means he stands up in prayer ( Jer 15:1 ), but it could mean that he makes his case to God. Others suggest a more figurative sense, like the English expression “stand pat,” meaning “remain silent” (see Job 29:8 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2030%3A20/2"}
{"id":2183,"verse_id":"JOB.30.22","translation_id":"net-engnet","book_id":"JOB","chapter":30,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.22","text":"Here Job changes the metaphor again, to the driving storm. God has sent his storms, and Job is blown away.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2030%3A22/1"}
{"id":2184,"verse_id":"JOB.30.29","translation_id":"net-engnet","book_id":"JOB","chapter":30,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.29","text":"The point of this figure is that Job’s cries of lament are like the howls and screeches of these animals, not that he lives with them. In Job 39:13 the female ostrich is called “the wailer.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2030%3A29/1"}
{"id":2185,"verse_id":"JOB.31.5","translation_id":"net-engnet","book_id":"JOB","chapter":31,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"31.5","text":"The verbs “walk” and “hasten” (referring in the verse to the foot) are used metaphorically for the manner of life Job lived.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2031%3A5/3"}
{"id":2186,"verse_id":"JOB.31.7","translation_id":"net-engnet","book_id":"JOB","chapter":31,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.7","text":"The meaning is “been led by what my eyes see.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2031%3A7/1"}
{"id":2187,"verse_id":"JOB.31.22","translation_id":"net-engnet","book_id":"JOB","chapter":31,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.22","text":"Here is the apodosis, the imprecation Job pronounces on himself if he has done any of these things just listed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2031%3A22/1"}
{"id":2188,"verse_id":"JOB.31.29","translation_id":"net-engnet","book_id":"JOB","chapter":31,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.29","text":"The law required people to help their enemies if they could ( Exod 23:4 ; also Prov 20:22 ). But often in the difficulties that ensued, they did exult over their enemies’ misfortune ( Pss 54:7; 59:10 [11], etc.). But Job lived on a level of purity that few ever reach. Duhm said, “If chapter is the crown of all ethical developments of the O.T., verse 29 is the jewel in that crown.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2031%3A29/2"}
{"id":2189,"verse_id":"JOB.31.31","translation_id":"net-engnet","book_id":"JOB","chapter":31,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"31.31","text":"The line is difficult to sort out. Job is saying it is sinful “if his men have never said, ‘O that there was one who has not been satisfied from his food.’” If they never said that, it would mean there were people out there who needed to be satisfied with his food.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2031%3A31/3"}
{"id":2190,"verse_id":"JOB.31.33","translation_id":"net-engnet","book_id":"JOB","chapter":31,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.33","text":"Some commentators suggest taking the meaning here to be “as Adam,” referring to the Paradise story of the sin and denial.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2031%3A33/2"}
{"id":2191,"verse_id":"JOB.31.38","translation_id":"net-engnet","book_id":"JOB","chapter":31,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.38","text":"Many commentators place vv. 38-40 b at the end of v. 34 , so that there is no return to these conditional clauses after his final appeal.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2031%3A38/1"}
{"id":2192,"verse_id":"JOB.32.1","translation_id":"net-engnet","book_id":"JOB","chapter":32,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.1","text":"There are now four speeches from another friend of Job, Elihu. But Job does not reply to any of these, nor does the Lord . The speeches show a knowledge of the debate that has gone on, but they take a different approach entirely. Elihu’s approach is that suffering is a discipline from God, to teach his people. In other words, Job was suffering to vindicate God’s confidence in him. His speeches are an interesting part of the book, but they too are irrelevant to Job’s actual case. In the first speech, there is a short introduction ( 32:1-5 ), and then the speech proper with these sections: Elihu will speak because his youth is wiser ( 32:6-14 ), and his friends arguments failed ( 32:15-22 ); he calls for Job’s attention ( 33:1-7 ), claims Job’s case is wrong ( 33:8-13 ), and Job’s argument that God does not answer is false ( 33:14-28 ), and then makes an appeal to Job ( 33:29-33 ). It becomes evident that Elihu correctly identified Job’s determination to maintain his integrity at God’s expense as the primary problem in at least the latter stages of the dialogues ( 32:1-3; 34:37; 35:16 ; cf. 38:2; 40:8; 42:3 ). Elihu was respectful of his elders ( 32:4 ), but remained uninfected by their error ( 32:14 ). He sought to maintain impartiality ( 32:21-22 ) and to offer true wisdom ( 33:33 ), believed like Job that a mediator existed ( 33:23-24 ), and desired Job’s vindication ( 33:32 ). In addition, Elihu focused on vindicating God’s actions ( 34:12; 35:10-11; 36:2-3, 22-26 ) and announced the coming theophany ( 37:1-5, 22 ). It appears that he was not included in the divine condemnation of Job’s friends ( 42:7-9 ) and was excluded from Job’s prayer of intercession ( 42:8-10 ) – both perhaps implying divine approval of his behavior and words.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2032%3A1/1"}
{"id":2193,"verse_id":"JOB.32.15","translation_id":"net-engnet","book_id":"JOB","chapter":32,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.15","text":"Elihu now will give another reason why he will speak – the arguments of these friends failed miserably. But before he gets to his argument, he will first qualify his authority.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2032%3A15/1"}
{"id":2194,"verse_id":"JOB.33.2","translation_id":"net-engnet","book_id":"JOB","chapter":33,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.2","text":"H. H. Rowley ( Job [NCBC], 210) says, “The self-importance of Elihu is boundless, and he is the master of banality.” He adds that whoever wrote these speeches this way clearly intended to expose the character rather than exalt him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2033%3A2/2"}
{"id":2195,"verse_id":"JOB.33.9","translation_id":"net-engnet","book_id":"JOB","chapter":33,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.9","text":"See Job 9:21; 10:7; 23:7; 27:4 ; ch. .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2033%3A9/1"}
{"id":2196,"verse_id":"JOB.33.10","translation_id":"net-engnet","book_id":"JOB","chapter":33,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.10","text":"See Job 10:13 ff.; 19:6 ff.; and 13:24 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2033%3A10/1"}
{"id":2197,"verse_id":"JOB.33.11","translation_id":"net-engnet","book_id":"JOB","chapter":33,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.11","text":"See Job 13:27 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2033%3A11/1"}
{"id":2198,"verse_id":"JOB.33.23","translation_id":"net-engnet","book_id":"JOB","chapter":33,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.23","text":"The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as “angel”), who could be human or angelic. This messenger will interpret/mediate God’s will. By “one … out of a thousand” Elihu could have meant either that one of the thousands of messengers at God’s disposal might be sent or that the messenger would be unique (see Eccl 7:28 ; and cp. Job 9:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2033%3A23/1"}
{"id":2199,"verse_id":"JOB.33.24","translation_id":"net-engnet","book_id":"JOB","chapter":33,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"33.24","text":"This verse and v. 28 should be compared with Ps 49:7-9, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Job%2033%3A24/4"}
{"id":2200,"verse_id":"JOB.33.28","translation_id":"net-engnet","book_id":"JOB","chapter":33,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.28","text":"See note on “him” in v. 24 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2033%3A28/1"}
{"id":2201,"verse_id":"JOB.33.29","translation_id":"net-engnet","book_id":"JOB","chapter":33,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.29","text":"Elihu will repeat these instructions for Job to listen, over and over in painful repetition. See note on the heading to 32:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2033%3A29/1"}
{"id":2202,"verse_id":"JOB.34.4","translation_id":"net-engnet","book_id":"JOB","chapter":34,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.4","text":"Elihu means “choose after careful examination.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2034%3A4/1"}
{"id":2203,"verse_id":"JOB.35.14","translation_id":"net-engnet","book_id":"JOB","chapter":35,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.14","text":"The point is that if God does not listen to those who do not turn to him, how much less likely is he to turn to one who complains against him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2035%3A14/1"}
{"id":2204,"verse_id":"JOB.36.1","translation_id":"net-engnet","book_id":"JOB","chapter":36,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.1","text":"This very lengthy speech can be broken down into the following sections: the discipline of suffering ( 36:2-25 ), the work and wisdom of God ( 36:26 – 37:24 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2036%3A1/1"}
{"id":2205,"verse_id":"JOB.37.24","translation_id":"net-engnet","book_id":"JOB","chapter":37,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.24","text":"The phrase “wise of heart” was used in Job 9:4 in a negative sense.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2037%3A24/1"}
{"id":2206,"verse_id":"JOB.38.1","translation_id":"net-engnet","book_id":"JOB","chapter":38,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.1","text":"This is the culmination of it all, the revelation of the Lord to Job. Most interpreters see here the style and content of the author of the book, a return to the beginning of the book. Here the Lord speaks to Job and displays his sovereign power and glory. Job has lived through the suffering – without cursing God. He has held to his integrity, and nowhere regretted it. But he was unaware of the real reason for the suffering, and will remain unaware throughout these speeches. God intervenes to resolve the spiritual issues that surfaced. Job was not punished for sin. And Job’s suffering had not cut him off from God. In the end the point is that Job cannot have the knowledge to make the assessments he made. It is wiser to bow in submission and adoration of God than to try to judge him. The first speech of God has these sections: the challenge ( 38:1-3 ), the surpassing mysteries of earth and sky beyond Job’s understanding (4-38), and the mysteries of animal and bird life that surpassed his understanding ( 38:39 – 39:30 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2038%3A1/1"}
{"id":2207,"verse_id":"JOB.38.1","translation_id":"net-engnet","book_id":"JOB","chapter":38,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"38.1","text":"This is not the storm described by Elihu – in fact, the Lord ignores Elihu. The storm is a common accompaniment for a theophany (see Ezek 1:4 ; Nah 1:3 ; Zech 9:14 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2038%3A1/2"}
{"id":2208,"verse_id":"JOB.38.2","translation_id":"net-engnet","book_id":"JOB","chapter":38,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"38.2","text":"The referent of “counsel” here is not the debate between Job and the friends, but the purposes of God (see Ps 33:10 ; Prov 19:21 ; Isa 19:17 ). Dhorme translates it “Providence.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2038%3A2/2"}
{"id":2209,"verse_id":"JOB.38.6","translation_id":"net-engnet","book_id":"JOB","chapter":38,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"38.6","text":"The world was conceived of as having bases and pillars, but these poetic descriptions should not be pressed too far (e.g., see Ps 24:2 , which may be worded as much for its polemics against Canaanite mythology as anything).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2038%3A6/2"}
{"id":2210,"verse_id":"JOB.38.7","translation_id":"net-engnet","book_id":"JOB","chapter":38,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.7","text":"The expression “morning stars” ( Heb “stars of the morning”) is here placed in parallelism to the angels, “the sons of God.” It may refer to the angels under the imagery of the stars, or, as some prefer, it may poetically include all creation. There is a parallel also with the foundation of the temple which was accompanied by song (see Ezra 3:10,11 ). But then the account of the building of the original tabernacle was designed to mirror creation (see M. Fishbane, Biblical Text and Texture ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2038%3A7/1"}
{"id":2211,"verse_id":"JOB.38.13","translation_id":"net-engnet","book_id":"JOB","chapter":38,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.13","text":"The poetic image is that darkness or night is like a blanket that covers the earth, and at dawn it is taken by the edges and shaken out. Since the wicked function under the cover of night, they are included in the shaking when the dawn comes up.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2038%3A13/1"}
{"id":2212,"verse_id":"JOB.38.14","translation_id":"net-engnet","book_id":"JOB","chapter":38,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.14","text":"The verse needs to be understood in the context: as the light shines in the dawn, the features of the earth take on a recognizable shape or form. The language is phenomenological.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2038%3A14/1"}
{"id":2213,"verse_id":"JOB.38.15","translation_id":"net-engnet","book_id":"JOB","chapter":38,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"38.15","text":"What is active at night, the violence symbolized by the raised arm, is broken with the dawn. G. R. Driver thought the whole verse referred to stars, and that the arm is the navigator’s term for the line of stars (“Two astronomical passages in the Old Testament,” JTS 4 [1953]: 208-12).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2038%3A15/2"}
{"id":2214,"verse_id":"JOB.38.22","translation_id":"net-engnet","book_id":"JOB","chapter":38,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.22","text":"Snow and ice are thought of as being in store, brought out by God for specific purposes, such as times of battle (see Josh 10:11 ; Exod 9:2 ff.; Isa 28:17 ; Isa 30:30 ; and Ps 18:12 [13]).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2038%3A22/1"}
{"id":2215,"verse_id":"JOB.38.23","translation_id":"net-engnet","book_id":"JOB","chapter":38,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.23","text":"The terms translated war and battle are different Hebrew words, but both may be translated “war” or “battle” depending on the context.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2038%3A23/1"}
{"id":2216,"verse_id":"JOB.38.32","translation_id":"net-engnet","book_id":"JOB","chapter":38,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"38.32","text":"See Job 9:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2038%3A32/2"}
{"id":2217,"verse_id":"JOB.39.7","translation_id":"net-engnet","book_id":"JOB","chapter":39,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.7","text":"The animal is happier in open countryside than in a busy town, and on its own rather than being driven by a herdsman.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2039%3A7/1"}
{"id":2218,"verse_id":"JOB.39.16","translation_id":"net-engnet","book_id":"JOB","chapter":39,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.16","text":"This verb, “to deal harshly; to harden; to treat cruelly,” is used for hardening the heart elsewhere (see Isa 63:17 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2039%3A16/1"}
{"id":2219,"verse_id":"JOB.39.20","translation_id":"net-engnet","book_id":"JOB","chapter":39,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.20","text":"The same ideas are found in Joel 2:4 . The leaping motion is compared to the galloping of the horse.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2039%3A20/1"}
{"id":2220,"verse_id":"JOB.40.6","translation_id":"net-engnet","book_id":"JOB","chapter":40,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"40.6","text":"The speech can be divided into three parts: the invitation to Job to assume the throne and rule the world ( 40:7-14 ), the description of Behemoth ( 40:15-24 ), and the description of Leviathan ( 41:1-34 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2040%3A6/1"}
{"id":2221,"verse_id":"JOB.40.15","translation_id":"net-engnet","book_id":"JOB","chapter":40,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"40.15","text":"The next ten verses are devoted to a portrayal of Behemoth (the name means “beast” in Hebrew). It does not fit any of the present material very well, and so many think the section is a later addition. Its style is more like that of a textbook. Moreover, if the animal is a real animal (the usual suggestion is the hippopotamus), then the location of such an animal is Egypt and not Palestine. Some have identified these creatures Behemoth and Leviathan as mythological creatures (Gunkel, Pope). Others point out that these creatures could have been dinosaurs (P. J. Maarten, NIDOTTE , 2:780; H. M. Morris, The Remarkable Record of Job , 115-22). Most would say they are real animals, but probably mythologized by the pagans. So the pagan reader would receive an additional impact from this point about God’s sovereignty over all nature.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2040%3A15/1"}
{"id":2222,"verse_id":"JOB.40.15","translation_id":"net-engnet","book_id":"JOB","chapter":40,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"40.15","text":"By form the word is the feminine plural of the Hebrew word for “beast.” Here it is an abstract word – a title.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2040%3A15/2"}
{"id":2223,"verse_id":"JOB.41.1","translation_id":"net-engnet","book_id":"JOB","chapter":41,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.1","text":"Beginning with 41:1 , the verse numbers through 41:9 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 41:1 ET = 40:25 HT, 41:2 ET = 40:26 HT, etc., through 41:34 ET = 41:26 HT. The Hebrew verse numbers in the remainder of the chapter differ from the verse numbers in the English Bible. Beginning with 42:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2041%3A1/1"}
{"id":2224,"verse_id":"JOB.41.9","translation_id":"net-engnet","book_id":"JOB","chapter":41,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.9","text":"Job 41:9 in the English Bible is 41:1 in the Hebrew text ( BHS) . From here to the end of the chapter the Hebrew verse numbers differ from those in the English Bible, with 41:10 ET = 41:2 HT, 41:11 ET = 41:3 HT, etc. See also the note on 41:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2041%3A9/1"}
{"id":2225,"verse_id":"JOB.41.10","translation_id":"net-engnet","book_id":"JOB","chapter":41,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.10","text":"The description is of the animal, not the hunter (or fisherman). Leviathan is so fierce that no one can take him on alone.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2041%3A10/1"}
{"id":2226,"verse_id":"JOB.41.11","translation_id":"net-engnet","book_id":"JOB","chapter":41,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"41.11","text":"The verse seems an intrusion (and so E. Dhorme, H. H. Rowley, and many others change the pronouns to make it refer to the animal). But what the text is saying is that it is more dangerous to confront God than to confront this animal.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2041%3A11/2"}
{"id":2227,"verse_id":"JOB.41.19","translation_id":"net-engnet","book_id":"JOB","chapter":41,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.19","text":"For the animal, the image is that of pent-up breath with water in a hot steam jet coming from its mouth, like a stream of fire in the rays of the sun. The language is hyperbolic, probably to reflect the pagan ideas of the dragon of the deep in a polemical way – they feared it as a fire breathing monster, but in reality it might have been a steamy crocodile.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2041%3A19/1"}
{"id":2228,"verse_id":"JOB.41.31","translation_id":"net-engnet","book_id":"JOB","chapter":41,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.31","text":"The idea is either that the sea is stirred up like the foam from beating the ingredients together, or it is the musk-smell that is the point of comparison.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2041%3A31/1"}
{"id":2229,"verse_id":"JOB.42.5","translation_id":"net-engnet","book_id":"JOB","chapter":42,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"42.5","text":"This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard – hearsay. This was real.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2042%3A5/1"}
{"id":2230,"verse_id":"JOB.42.8","translation_id":"net-engnet","book_id":"JOB","chapter":42,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"42.8","text":"The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Job%2042%3A8/6"}
{"id":2231,"verse_id":"JOB.42.10","translation_id":"net-engnet","book_id":"JOB","chapter":42,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"42.10","text":"The expression here is interesting: “he returned the captivity of Job,” a clause used elsewhere in the Bible of Israel (see e.g., ). Here it must mean “the fortunes of Job,” i.e., what he had lost. There is a good deal of literature on this; for example, see R. Borger, “Zu sub sb(i)t,” ZAW 25 (1954): 315-16; and E. Baumann, ZAW 6 (1929): 17ff.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2042%3A10/2"}
{"id":2232,"verse_id":"JOB.42.11","translation_id":"net-engnet","book_id":"JOB","chapter":42,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"42.11","text":"This gold ring was worn by women in the nose, or men and women in the ear.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2042%3A11/3"}
{"id":2233,"verse_id":"JOB.42.14","translation_id":"net-engnet","book_id":"JOB","chapter":42,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"42.14","text":"The Hebrew name Jemimah means “dove.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Job%2042%3A14/1"}
{"id":2234,"verse_id":"JOB.42.14","translation_id":"net-engnet","book_id":"JOB","chapter":42,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"42.14","text":"The Hebrew name Keziah means “cassia.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Job%2042%3A14/2"}
{"id":2235,"verse_id":"JOB.42.14","translation_id":"net-engnet","book_id":"JOB","chapter":42,"verse":14,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"42.14","text":"The Hebrew name Keren-Happuch means “horn of eye-paint.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Job%2042%3A14/3"}
{"id":2236,"verse_id":"PSA.1.1","translation_id":"net-engnet","book_id":"PSA","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":". In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%201%3A1/1"}
{"id":2237,"verse_id":"PSA.2.1","translation_id":"net-engnet","book_id":"PSA","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.1","text":". In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%202%3A1/1"}
{"id":2238,"verse_id":"PSA.2.2","translation_id":"net-engnet","book_id":"PSA","chapter":2,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.2","text":"The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%202%3A2/1"}
{"id":2239,"verse_id":"PSA.2.5","translation_id":"net-engnet","book_id":"PSA","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.5","text":"And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%202%3A5/1"}
{"id":2240,"verse_id":"PSA.2.7","translation_id":"net-engnet","book_id":"PSA","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.7","text":"‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14 ; Ps 89:26-27 ). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%202%3A7/3"}
{"id":2241,"verse_id":"PSA.2.8","translation_id":"net-engnet","book_id":"PSA","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.8","text":"I will give you the nations. The Lord promises the Davidic king universal dominion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%202%3A8/1"}
{"id":2242,"verse_id":"PSA.2.9","translation_id":"net-engnet","book_id":"PSA","chapter":2,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.9","text":"Like a potter ’ s jar . Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%202%3A9/3"}
{"id":2243,"verse_id":"PSA.2.10","translation_id":"net-engnet","book_id":"PSA","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.10","text":"The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%202%3A10/1"}
{"id":2244,"verse_id":"PSA.2.12","translation_id":"net-engnet","book_id":"PSA","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"2.12","text":"Who take shelter in him . “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord ( Pss 5:11-12; 31:17-20; 34:21-22 ).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Psalm%202%3A12/7"}
{"id":2245,"verse_id":"PSA.3.1","translation_id":"net-engnet","book_id":"PSA","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.1","text":". The psalmist acknowledges that he is confronted by many enemies (vv. 1-2 ). But, alluding to a divine oracle he has received (vv. 4-5 ), he affirms his confidence in God’s ability to protect him (vv. 3, 6 ) and requests that God make his promise a reality (vv. 7-8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%203%3A1/1"}
{"id":2246,"verse_id":"PSA.3.1","translation_id":"net-engnet","book_id":"PSA","chapter":3,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.1","text":"According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%203%3A1/2"}
{"id":2247,"verse_id":"PSA.3.2","translation_id":"net-engnet","book_id":"PSA","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.2","text":"The function of the Hebrew term סֶלָה ( selah ), transliterated here “ Selah ,” is uncertain. It may be a musical direction of some kind.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%203%3A2/2"}
{"id":2248,"verse_id":"PSA.3.4","translation_id":"net-engnet","book_id":"PSA","chapter":3,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.4","text":"His holy hill . That is, Zion (see Pss 2:6; 48:1-2 ). The psalmist recognizes that the Lord dwells in his sanctuary on Mount Zion.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%203%3A4/2"}
{"id":2249,"verse_id":"PSA.3.7","translation_id":"net-engnet","book_id":"PSA","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.7","text":"The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%203%3A7/4"}
{"id":2250,"verse_id":"PSA.4.1","translation_id":"net-engnet","book_id":"PSA","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.1","text":". The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%204%3A1/1"}
{"id":2251,"verse_id":"PSA.4.4","translation_id":"net-engnet","book_id":"PSA","chapter":4,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.4","text":"The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%204%3A4/1"}
{"id":2252,"verse_id":"PSA.4.5","translation_id":"net-engnet","book_id":"PSA","chapter":4,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.5","text":"Trust in the Lord . The psalmist urges his enemies to make peace with God and become his followers.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%204%3A5/2"}
{"id":2253,"verse_id":"PSA.5.1","translation_id":"net-engnet","book_id":"PSA","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.1","text":". Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%205%3A1/1"}
{"id":2254,"verse_id":"PSA.5.3","translation_id":"net-engnet","book_id":"PSA","chapter":5,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.3","text":"In the morning is here viewed as the time of prayer ( Pss 59:16; 88:13 ) and/or of deliverance ( Ps 30:5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%205%3A3/1"}
{"id":2255,"verse_id":"PSA.5.5","translation_id":"net-engnet","book_id":"PSA","chapter":5,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.5","text":"You hate . The Lord “hates” the wicked in the sense that he despises their wicked character and deeds and actively opposes and judges them for their wickedness. See Ps 11:5 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%205%3A5/2"}
{"id":2256,"verse_id":"PSA.5.7","translation_id":"net-engnet","book_id":"PSA","chapter":5,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.7","text":"But as for me . By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%205%3A7/1"}
{"id":2257,"verse_id":"PSA.5.7","translation_id":"net-engnet","book_id":"PSA","chapter":5,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.7","text":"I will enter your house . The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%205%3A7/2"}
{"id":2258,"verse_id":"PSA.5.11","translation_id":"net-engnet","book_id":"PSA","chapter":5,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.11","text":"Take shelter . “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord ( Pss 5:11-12; 31:17-20; 34:21-22 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%205%3A11/1"}
{"id":2259,"verse_id":"PSA.6.1","translation_id":"net-engnet","book_id":"PSA","chapter":6,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.1","text":". The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%206%3A1/1"}
{"id":2260,"verse_id":"PSA.6.4","translation_id":"net-engnet","book_id":"PSA","chapter":6,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.4","text":"Deliver me because of your faithfulness . Though the psalmist is experiencing divine discipline, he realizes that God has made a commitment to him in the past, so he appeals to God’s faithfulness in his request for help.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%206%3A4/2"}
{"id":2261,"verse_id":"PSA.6.7","translation_id":"net-engnet","book_id":"PSA","chapter":6,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.7","text":"In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%206%3A7/4"}
{"id":2262,"verse_id":"PSA.6.8","translation_id":"net-engnet","book_id":"PSA","chapter":6,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.8","text":"The Lord has heard . The psalmist’s mood abruptly changes because the Lord responded positively to the lament and petition of vv. 1-7 and promised him deliverance.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%206%3A8/2"}
{"id":2263,"verse_id":"PSA.7.1","translation_id":"net-engnet","book_id":"PSA","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.1","text":". The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%207%3A1/1"}
{"id":2264,"verse_id":"PSA.7.1","translation_id":"net-engnet","book_id":"PSA","chapter":7,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.1","text":"Apparently this individual named Cush was one of David’s enemies.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%207%3A1/4"}
{"id":2265,"verse_id":"PSA.7.8","translation_id":"net-engnet","book_id":"PSA","chapter":7,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.8","text":"The Lord judges the nations . In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7 a). He urges God to take his rightful place on the throne (v. 7 b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8-16 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%207%3A8/1"}
{"id":2266,"verse_id":"PSA.8.1","translation_id":"net-engnet","book_id":"PSA","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.1","text":". In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%208%3A1/1"}
{"id":2267,"verse_id":"PSA.8.5","translation_id":"net-engnet","book_id":"PSA","chapter":8,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.5","text":"Honor and majesty . These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26-30 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%208%3A5/3"}
{"id":2268,"verse_id":"PSA.8.9","translation_id":"net-engnet","book_id":"PSA","chapter":8,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.9","text":"Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%208%3A9/4"}
{"id":2269,"verse_id":"PSA.9.1","translation_id":"net-engnet","book_id":"PSA","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.1","text":". The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%209%3A1/1"}
{"id":2270,"verse_id":"PSA.9.14","translation_id":"net-engnet","book_id":"PSA","chapter":9,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.14","text":"Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%209%3A14/3"}
{"id":2271,"verse_id":"PSA.9.15","translation_id":"net-engnet","book_id":"PSA","chapter":9,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.15","text":"The hostility of the nations against God’s people is their downfall, for it prompts God to intervene and destroy them. See also Ps 7:15-16 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%209%3A15/2"}
{"id":2272,"verse_id":"PSA.9.19","translation_id":"net-engnet","book_id":"PSA","chapter":9,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.19","text":"Rise up, Lord ! …May the nations be judged . The psalm concludes with a petition that the Lord would continue to exercise his justice as he has done in the recent crisis.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%209%3A19/1"}
{"id":2273,"verse_id":"PSA.10.1","translation_id":"net-engnet","book_id":"PSA","chapter":10,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.1","text":". Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm. Taken in isolation, is a petition for help in which the psalmist urges the Lord to deliver him from his dangerous enemies, whom he describes in vivid and terrifying detail. The psalmist concludes with confidence; he is certain that God’s justice will prevail.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2010%3A1/1"}
{"id":2274,"verse_id":"PSA.10.12","translation_id":"net-engnet","book_id":"PSA","chapter":10,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.12","text":"Rise up, O Lord ! The psalmist’s mood changes from lament to petition and confidence.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2010%3A12/1"}
{"id":2275,"verse_id":"PSA.10.15","translation_id":"net-engnet","book_id":"PSA","chapter":10,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.15","text":"The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2010%3A15/1"}
{"id":2276,"verse_id":"PSA.10.17","translation_id":"net-engnet","book_id":"PSA","chapter":10,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.17","text":"You have heard . The psalmist is confident that God has responded positively to his earlier petitions for divine intervention. The psalmist apparently prayed the words of vv. 16-18 after the reception of an oracle of deliverance (given in response to the confident petition of vv. 12-15 ) or after the Lord actually delivered him from his enemies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2010%3A17/1"}
{"id":2277,"verse_id":"PSA.11.1","translation_id":"net-engnet","book_id":"PSA","chapter":11,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.1","text":". The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2011%3A1/1"}
{"id":2278,"verse_id":"PSA.11.2","translation_id":"net-engnet","book_id":"PSA","chapter":11,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.2","text":"In the darkness . The enemies’ attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2011%3A2/4"}
{"id":2279,"verse_id":"PSA.11.3","translation_id":"net-engnet","book_id":"PSA","chapter":11,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.3","text":"The quotation of the advisers’ words (which begins in 11:1 c) ends at this point. They advise the psalmist to flee because the enemy is poised to launch a deadly attack. In such a lawless and chaotic situation godly people like the psalmist can accomplish nothing, so they might as well retreat to a safe place.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2011%3A3/3"}
{"id":2280,"verse_id":"PSA.11.4","translation_id":"net-engnet","book_id":"PSA","chapter":11,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.4","text":"The Lord ’ s throne is in heaven . The psalmist is confident that the Lord reigns as sovereign king, “keeps an eye on” all people, and responds in a just manner to the godly and wicked.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2011%3A4/2"}
{"id":2281,"verse_id":"PSA.11.4","translation_id":"net-engnet","book_id":"PSA","chapter":11,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.4","text":"His eyes . The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2 ), the Lord sees all.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2011%3A4/3"}
{"id":2282,"verse_id":"PSA.11.5","translation_id":"net-engnet","book_id":"PSA","chapter":11,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.5","text":"He hates the wicked . The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2011%3A5/4"}
{"id":2283,"verse_id":"PSA.11.6","translation_id":"net-engnet","book_id":"PSA","chapter":11,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.6","text":"The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2011%3A6/3"}
{"id":2284,"verse_id":"PSA.12.1","translation_id":"net-engnet","book_id":"PSA","chapter":12,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.1","text":". The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2012%3A1/1"}
{"id":2285,"verse_id":"PSA.12.4","translation_id":"net-engnet","book_id":"PSA","chapter":12,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.4","text":"The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2012%3A4/4"}
{"id":2286,"verse_id":"PSA.13.1","translation_id":"net-engnet","book_id":"PSA","chapter":13,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.1","text":". The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2013%3A1/1"}
{"id":2287,"verse_id":"PSA.14.1","translation_id":"net-engnet","book_id":"PSA","chapter":14,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.1","text":". The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2014%3A1/1"}
{"id":2288,"verse_id":"PSA.14.1","translation_id":"net-engnet","book_id":"PSA","chapter":14,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.1","text":"“There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2014%3A1/3"}
{"id":2289,"verse_id":"PSA.14.2","translation_id":"net-engnet","book_id":"PSA","chapter":14,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.2","text":"The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2014%3A2/1"}
{"id":2290,"verse_id":"PSA.14.2","translation_id":"net-engnet","book_id":"PSA","chapter":14,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.2","text":"Anyone who is wise and seeks God refers to the person who seeks to have a relationship with God by obeying and worshiping him.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2014%3A2/4"}
{"id":2291,"verse_id":"PSA.14.7","translation_id":"net-engnet","book_id":"PSA","chapter":14,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.7","text":"The deliverance of Israel . This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2014%3A7/1"}
{"id":2292,"verse_id":"PSA.15.1","translation_id":"net-engnet","book_id":"PSA","chapter":15,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.1","text":". This psalm describes the character qualities that one must possess to be allowed access to the divine presence.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2015%3A1/1"}
{"id":2293,"verse_id":"PSA.15.3","translation_id":"net-engnet","book_id":"PSA","chapter":15,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.3","text":"Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2015%3A3/1"}
{"id":2294,"verse_id":"PSA.15.5","translation_id":"net-engnet","book_id":"PSA","chapter":15,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.5","text":"He does not charge interest . Such an individual is truly generous, and not simply concerned with making a profit.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2015%3A5/1"}
{"id":2295,"verse_id":"PSA.16.1","translation_id":"net-engnet","book_id":"PSA","chapter":16,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.1","text":". The psalmist seeks divine protection because he has remained loyal to God. He praises God for his rich blessings, and is confident God will vindicate him and deliver him from death.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2016%3A1/1"}
{"id":2296,"verse_id":"PSA.16.10","translation_id":"net-engnet","book_id":"PSA","chapter":16,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.10","text":"In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World , 165-76.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2016%3A10/2"}
{"id":2297,"verse_id":"PSA.17.1","translation_id":"net-engnet","book_id":"PSA","chapter":17,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.1","text":". The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2017%3A1/1"}
{"id":2298,"verse_id":"PSA.17.8","translation_id":"net-engnet","book_id":"PSA","chapter":17,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.8","text":"Your wings . The metaphor compares God to a protective mother bird.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2017%3A8/2"}
{"id":2299,"verse_id":"PSA.18.1","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.1","text":". In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A1/1"}
{"id":2300,"verse_id":"PSA.18.2","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.2","text":"My high ridge . This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A2/1"}
{"id":2301,"verse_id":"PSA.18.2","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.2","text":"My stronghold . David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22 ; 2 Sam 5:9, 17; 23:14 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A2/2"}
{"id":2302,"verse_id":"PSA.18.2","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.2","text":"Take shelter . “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord ( Pss 5:11-12; 31:17-20; 34:21-22 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A2/4"}
{"id":2303,"verse_id":"PSA.18.7","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.7","text":"The earth heaved and shook . The imagery pictures an earthquake in which the earth’s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of /” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A7/1"}
{"id":2304,"verse_id":"PSA.18.10","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.10","text":"The wings of the wind . Verse 10 may depict (1) the Lord riding a cherub, which is in turn propelled by the wind current. Another option (2) is that two different vehicles (a cherub and the wind) are envisioned. Yet another option (3) is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10 , see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A10/4"}
{"id":2305,"verse_id":"PSA.18.13","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.13","text":"Thunder is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of /” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A13/1"}
{"id":2306,"verse_id":"PSA.18.14","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.14","text":"Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of /” (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A14/3"}
{"id":2307,"verse_id":"PSA.18.29","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"18.29","text":"I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A29/6"}
{"id":2308,"verse_id":"PSA.18.30","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.30","text":"The Lord ’ s promise . In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of /” (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A30/2"}
{"id":2309,"verse_id":"PSA.18.30","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.30","text":"Take shelter . See the note on the word “shelter” in v. 2 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A30/4"}
{"id":2310,"verse_id":"PSA.18.34","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.34","text":"He trains my hands . The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World , 265.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A34/1"}
{"id":2311,"verse_id":"PSA.18.38","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.38","text":"They fall at my feet . For ancient Near Eastern parallels, see O. Keel, The Symbolism of the Biblical World , 294-97.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A38/3"}
{"id":2312,"verse_id":"PSA.18.40","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.40","text":"Those who hate me . See v. 17 , where it is the Lord who delivered the psalmist from those who hated him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A40/2"}
{"id":2313,"verse_id":"PSA.18.49","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.49","text":"I will give you thanks before the nations . This probably alludes to the fact that the psalmist will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally the Davidic king was to testify to the nations of God’s greatness. See J. H. Eaton, Kingship and the Psalms (SBT), 182-85.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A49/1"}
{"id":2314,"verse_id":"PSA.18.50","translation_id":"net-engnet","book_id":"PSA","chapter":18,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"18.50","text":"If David is the author of the psalm (see the superscription), then he here anticipates that God will continue to demonstrate loyalty to his descendants who succeed him. If the author is a later Davidic king, then he views the divine favor he has experienced as the outworking of God’s faithful promises to David his ancestor.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Psalm%2018%3A50/6"}
{"id":2315,"verse_id":"PSA.19.1","translation_id":"net-engnet","book_id":"PSA","chapter":19,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.1","text":". The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2019%3A1/1"}
{"id":2316,"verse_id":"PSA.19.1","translation_id":"net-engnet","book_id":"PSA","chapter":19,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.1","text":"God’s glory refers here to his royal majesty and power.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2019%3A1/2"}
{"id":2317,"verse_id":"PSA.19.4","translation_id":"net-engnet","book_id":"PSA","chapter":19,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"19.4","text":"He has pitched a tent for the sun . The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Psalm%2019%3A4/7"}
{"id":2318,"verse_id":"PSA.19.9","translation_id":"net-engnet","book_id":"PSA","chapter":19,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.9","text":"Trustworthy and absolutely just . The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2019%3A9/3"}
{"id":2319,"verse_id":"PSA.20.1","translation_id":"net-engnet","book_id":"PSA","chapter":20,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.1","text":". The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2020%3A1/1"}
{"id":2320,"verse_id":"PSA.20.1","translation_id":"net-engnet","book_id":"PSA","chapter":20,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.1","text":"May the Lord answer you . The people address the king as they pray to the Lord.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2020%3A1/3"}
{"id":2321,"verse_id":"PSA.20.4","translation_id":"net-engnet","book_id":"PSA","chapter":20,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.4","text":"May he bring all your plans to pass . This probably refers to the king’s strategy for battle.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2020%3A4/2"}
{"id":2322,"verse_id":"PSA.20.5","translation_id":"net-engnet","book_id":"PSA","chapter":20,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.5","text":"Your victory . Here the king is addressed (see v. 1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2020%3A5/1"}
{"id":2323,"verse_id":"PSA.21.1","translation_id":"net-engnet","book_id":"PSA","chapter":21,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.1","text":". The psalmist praises the Lord for the way he protects and blesses the Davidic king.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2021%3A1/1"}
{"id":2324,"verse_id":"PSA.21.3","translation_id":"net-engnet","book_id":"PSA","chapter":21,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.3","text":"You bring him rich blessings . The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2021%3A3/3"}
{"id":2325,"verse_id":"PSA.21.11","translation_id":"net-engnet","book_id":"PSA","chapter":21,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.11","text":"See Ps 10:2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2021%3A11/3"}
{"id":2326,"verse_id":"PSA.22.1","translation_id":"net-engnet","book_id":"PSA","chapter":22,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.1","text":". The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2022%3A1/1"}
{"id":2327,"verse_id":"PSA.22.1","translation_id":"net-engnet","book_id":"PSA","chapter":22,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.1","text":"From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1 b-2).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2022%3A1/3"}
{"id":2328,"verse_id":"PSA.22.7","translation_id":"net-engnet","book_id":"PSA","chapter":22,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.7","text":"Shake their heads . Apparently this refers to a taunting gesture. See also Job 16:4 ; Ps 109:25 ; Lam 2:15 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2022%3A7/3"}
{"id":2329,"verse_id":"PSA.22.12","translation_id":"net-engnet","book_id":"PSA","chapter":22,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.12","text":"The psalmist figuratively compares his enemies to dangerous bulls .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2022%3A12/1"}
{"id":2330,"verse_id":"PSA.22.12","translation_id":"net-engnet","book_id":"PSA","chapter":22,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.12","text":"Bashan , located east of the Jordan River, was well-known for its cattle. See Ezek 39:18 ; Amos 4:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2022%3A12/2"}
{"id":2331,"verse_id":"PSA.22.14","translation_id":"net-engnet","book_id":"PSA","chapter":22,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.14","text":"The heart is viewed here as the seat of the psalmist’s strength and courage.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2022%3A14/2"}
{"id":2332,"verse_id":"PSA.22.15","translation_id":"net-engnet","book_id":"PSA","chapter":22,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.15","text":"Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2022%3A15/3"}
{"id":2333,"verse_id":"PSA.22.15","translation_id":"net-engnet","book_id":"PSA","chapter":22,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.15","text":"The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2022%3A15/4"}
{"id":2334,"verse_id":"PSA.22.21","translation_id":"net-engnet","book_id":"PSA","chapter":22,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.21","text":"The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2022%3A21/1"}
{"id":2335,"verse_id":"PSA.22.24","translation_id":"net-engnet","book_id":"PSA","chapter":22,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.24","text":"In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2022%3A24/2"}
{"id":2336,"verse_id":"PSA.22.26","translation_id":"net-engnet","book_id":"PSA","chapter":22,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.26","text":"Eat and be filled . In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2022%3A26/1"}
{"id":2337,"verse_id":"PSA.23.5","translation_id":"net-engnet","book_id":"PSA","chapter":23,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.5","text":"In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in ,” The Word of the Lord Shall Go Forth , 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2023%3A5/1"}
{"id":2338,"verse_id":"PSA.24.2","translation_id":"net-engnet","book_id":"PSA","chapter":24,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.2","text":"He…established it upon the ocean currents . The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2024%3A2/2"}
{"id":2339,"verse_id":"PSA.24.3","translation_id":"net-engnet","book_id":"PSA","chapter":24,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.3","text":"In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2024%3A3/2"}
{"id":2340,"verse_id":"PSA.24.8","translation_id":"net-engnet","book_id":"PSA","chapter":24,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.8","text":"Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2024%3A8/1"}
{"id":2341,"verse_id":"PSA.25.1","translation_id":"net-engnet","book_id":"PSA","chapter":25,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.1","text":". The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18 , which, like v. 19 , begins with ר ( resh ) instead of the expected ק ( qof ). The final verse, which begins with פ ( pe ), stands outside the acrostic scheme.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2025%3A1/1"}
{"id":2342,"verse_id":"PSA.25.4","translation_id":"net-engnet","book_id":"PSA","chapter":25,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.4","text":"Teach me your paths . In this context the Lord ’s “ways” and “paths” refer to the moral principles which the Lord prescribes for his followers. See vv. 8-10 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2025%3A4/1"}
{"id":2343,"verse_id":"PSA.25.5","translation_id":"net-engnet","book_id":"PSA","chapter":25,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.5","text":"The Lord ’s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2025%3A5/1"}
{"id":2344,"verse_id":"PSA.25.7","translation_id":"net-engnet","book_id":"PSA","chapter":25,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.7","text":"That is, the sins characteristic of youths, who lack moral discretion and wisdom.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2025%3A7/2"}
{"id":2345,"verse_id":"PSA.25.11","translation_id":"net-engnet","book_id":"PSA","chapter":25,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.11","text":"Forgive my sin, because it is great . The psalmist readily admits his desperate need for forgiveness.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2025%3A11/2"}
{"id":2346,"verse_id":"PSA.26.1","translation_id":"net-engnet","book_id":"PSA","chapter":26,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.1","text":". The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2026%3A1/1"}
{"id":2347,"verse_id":"PSA.27.1","translation_id":"net-engnet","book_id":"PSA","chapter":27,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.1","text":". The author is confident of the Lord’s protection and asks the Lord to vindicate him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2027%3A1/1"}
{"id":2348,"verse_id":"PSA.27.2","translation_id":"net-engnet","book_id":"PSA","chapter":27,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.2","text":"To devour my flesh . The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36 ; Ezek 39:17 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2027%3A2/2"}
{"id":2349,"verse_id":"PSA.27.4","translation_id":"net-engnet","book_id":"PSA","chapter":27,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.4","text":"The Lord ’s house . This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18 ; 1 Sam 1:7, 24 ; 2 Sam 12:20 ; 1 Kgs 7:12, 40, 45, 51 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2027%3A4/2"}
{"id":2350,"verse_id":"PSA.27.11","translation_id":"net-engnet","book_id":"PSA","chapter":27,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.11","text":"The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2027%3A11/2"}
{"id":2351,"verse_id":"PSA.28.1","translation_id":"net-engnet","book_id":"PSA","chapter":28,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.1","text":". The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2028%3A1/1"}
{"id":2352,"verse_id":"PSA.28.2","translation_id":"net-engnet","book_id":"PSA","chapter":28,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.2","text":"I lift my hands . Lifting one’s hands toward God was a gesture of prayer.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2028%3A2/1"}
{"id":2353,"verse_id":"PSA.28.6","translation_id":"net-engnet","book_id":"PSA","chapter":28,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.6","text":"He has heard my plea for mercy . The psalmist’s mood abruptly changes at this point, because the Lord responded positively to his petition and assured him that he would deliver him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2028%3A6/2"}
{"id":2354,"verse_id":"PSA.29.1","translation_id":"net-engnet","book_id":"PSA","chapter":29,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.1","text":". In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2029%3A1/1"}
{"id":2355,"verse_id":"PSA.29.5","translation_id":"net-engnet","book_id":"PSA","chapter":29,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.5","text":"The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2029%3A5/3"}
{"id":2356,"verse_id":"PSA.29.6","translation_id":"net-engnet","book_id":"PSA","chapter":29,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.6","text":"Sirion is another name for Mount Hermon ( Deut 3:9 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2029%3A6/1"}
{"id":2357,"verse_id":"PSA.29.6","translation_id":"net-engnet","book_id":"PSA","chapter":29,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.6","text":"Lebanon and Sirion are compared to frisky young animals ( a calf…a young ox ) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2029%3A6/2"}
{"id":2358,"verse_id":"PSA.29.7","translation_id":"net-engnet","book_id":"PSA","chapter":29,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.7","text":"The Lord ’s shout strikes with flaming fire . The short line has invited textual emendation, but its distinct, brief form may highlight the statement, which serves as the axis of a chiastic structure encompassing vv. 5-9 : (A) the Lord’s shout destroys the forest (v. 5 ); (B) the Lord’s shout shakes the terrain (v. 6 ); (C) the Lord’s shout is accompanied by destructive lightning (v. 7 ); (B´) the Lord’s shout shakes the terrain (v. 8 ); (A´) the Lord’s shout destroys the forest (v. 9 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2029%3A7/2"}
{"id":2359,"verse_id":"PSA.29.8","translation_id":"net-engnet","book_id":"PSA","chapter":29,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.8","text":"Kadesh . The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2029%3A8/2"}
{"id":2360,"verse_id":"PSA.29.11","translation_id":"net-engnet","book_id":"PSA","chapter":29,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.11","text":"Strength . This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2029%3A11/2"}
{"id":2361,"verse_id":"PSA.30.1","translation_id":"net-engnet","book_id":"PSA","chapter":30,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.1","text":". The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2030%3A1/1"}
{"id":2362,"verse_id":"PSA.30.2","translation_id":"net-engnet","book_id":"PSA","chapter":30,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.2","text":"You healed me . Apparently the psalmist was plagued by a serious illness that threatened his life. See .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2030%3A2/1"}
{"id":2363,"verse_id":"PSA.30.6","translation_id":"net-engnet","book_id":"PSA","chapter":30,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.6","text":"In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2030%3A6/1"}
{"id":2364,"verse_id":"PSA.30.9","translation_id":"net-engnet","book_id":"PSA","chapter":30,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.9","text":"The following two verses (vv. 9-10 ) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2030%3A9/1"}
{"id":2365,"verse_id":"PSA.30.11","translation_id":"net-engnet","book_id":"PSA","chapter":30,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.11","text":"Covered me with joy . “Joy” probably stands metonymically for festive attire here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2030%3A11/1"}
{"id":2366,"verse_id":"PSA.31.1","translation_id":"net-engnet","book_id":"PSA","chapter":31,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.1","text":". The psalmist confidently asks the Lord to protect him. Enemies threaten him and even his friends have abandoned him, but he looks to the Lord for vindication. In vv. 19-24 , which were apparently written after the Lord answered the prayer of vv. 1-18 , the psalmist thanks the Lord for delivering him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2031%3A1/1"}
{"id":2367,"verse_id":"PSA.31.3","translation_id":"net-engnet","book_id":"PSA","chapter":31,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.3","text":"The metaphor of the high ridge pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2031%3A3/1"}
{"id":2368,"verse_id":"PSA.32.1","translation_id":"net-engnet","book_id":"PSA","chapter":32,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.1","text":". The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2032%3A1/1"}
{"id":2369,"verse_id":"PSA.32.2","translation_id":"net-engnet","book_id":"PSA","chapter":32,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"32.2","text":"In whose spirit there is no deceit . The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2032%3A2/3"}
{"id":2370,"verse_id":"PSA.32.4","translation_id":"net-engnet","book_id":"PSA","chapter":32,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"32.4","text":"Summer . Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2032%3A4/4"}
{"id":2371,"verse_id":"PSA.32.6","translation_id":"net-engnet","book_id":"PSA","chapter":32,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"32.6","text":"The surging water is here a metaphor for trouble that endangers one’s life.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2032%3A6/4"}
{"id":2372,"verse_id":"PSA.33.3","translation_id":"net-engnet","book_id":"PSA","chapter":33,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.3","text":"A new song is appropriate because the Lord is constantly intervening in the lives of his people in fresh and exciting ways.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2033%3A3/1"}
{"id":2373,"verse_id":"PSA.33.4","translation_id":"net-engnet","book_id":"PSA","chapter":33,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.4","text":"For the Lord ’s decrees are just … After the call to praise (vv. 1-3 ), the psalmist now gives a series of reasons why the Lord is worthy of praise.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2033%3A4/1"}
{"id":2374,"verse_id":"PSA.34.1","translation_id":"net-engnet","book_id":"PSA","chapter":34,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.1","text":". In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he ( ה ) and v. 7 with the letter zayin ( ז ). The letter vav ( ו ), which comes between ה and ז , seems to be omitted, although it does appear at the beginning of v. 6 b. The final verse of the psalm, which begins with the letter pe ( פ ), is outside the acrostic scheme.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2034%3A1/1"}
{"id":2375,"verse_id":"PSA.34.20","translation_id":"net-engnet","book_id":"PSA","chapter":34,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"34.20","text":"Not one of them is broken . The author of the Gospel of John saw a fulfillment of these words in Jesus’ experience on the cross (see John 19:31-37 ), for the Roman soldiers, when they saw that Jesus was already dead, did not break his legs as was customarily done to speed the death of crucified individuals. John’s use of the psalm seems strange, for the statement in its original context suggests that the Lord protects the godly from physical harm. Jesus’ legs may have remained unbroken, but he was brutally and unjustly executed by his enemies. John seems to give the statement a literal sense that is foreign to its original literary context by applying a promise of divine protection to a man who was seemingly not saved by God. However, John saw in this incident a foreshadowing of Jesus’ ultimate deliverance and vindication. His unbroken bones were a reminder of God’s commitment to the godly and a sign of things to come. Jesus’ death on the cross was not the end of the story; God vindicated him, as John goes on to explain in the following context ( John 19:38-20:18 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2034%3A20/3"}
{"id":2376,"verse_id":"PSA.35.1","translation_id":"net-engnet","book_id":"PSA","chapter":35,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.1","text":". The author, who faces ruthless enemies who seek his life for no reason, begs the Lord to fight his battles for him and to vindicate him by annihilating his adversaries.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2035%3A1/1"}
{"id":2377,"verse_id":"PSA.35.5","translation_id":"net-engnet","book_id":"PSA","chapter":35,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"35.5","text":"See the mention of the Lord ’s angel in Ps 34:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2035%3A5/2"}
{"id":2378,"verse_id":"PSA.35.13","translation_id":"net-engnet","book_id":"PSA","chapter":35,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"35.13","text":"Fasting was also a practice of mourners. By refraining from normal activities, such as eating food , the mourner demonstrated the sincerity of his sorrow.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2035%3A13/2"}
{"id":2379,"verse_id":"PSA.35.14","translation_id":"net-engnet","book_id":"PSA","chapter":35,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"35.14","text":"I bowed down . Bowing down was a posture for mourning. See Ps 38:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2035%3A14/2"}
{"id":2380,"verse_id":"PSA.35.18","translation_id":"net-engnet","book_id":"PSA","chapter":35,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.18","text":"The great assembly is also mentioned in Ps 22:25 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2035%3A18/1"}
{"id":2381,"verse_id":"PSA.35.23","translation_id":"net-engnet","book_id":"PSA","chapter":35,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.23","text":"Though he is confident that the Lord is aware of his situation (see v. 22 a), the psalmist compares the Lord’s inactivity to sleep and urges him to wake up .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2035%3A23/1"}
{"id":2382,"verse_id":"PSA.36.1","translation_id":"net-engnet","book_id":"PSA","chapter":36,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.1","text":". Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God’s judgment of the wicked.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2036%3A1/1"}
{"id":2383,"verse_id":"PSA.36.5","translation_id":"net-engnet","book_id":"PSA","chapter":36,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"36.5","text":"The Lord’s loyal love/faithfulness is almost limitless. He is loyal and faithful to his creation and blesses mankind and the animal kingdom with physical life and sustenance (vv. 6-9 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2036%3A5/2"}
{"id":2384,"verse_id":"PSA.36.6","translation_id":"net-engnet","book_id":"PSA","chapter":36,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"36.6","text":"God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2036%3A6/3"}
{"id":2385,"verse_id":"PSA.37.1","translation_id":"net-engnet","book_id":"PSA","chapter":37,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.1","text":". The psalmist urges his audience not to envy the wicked, but to trust in and obey the Lord, for he will destroy sinners and preserve the godly. When the smoke of judgment clears, the wicked will be gone, but the godly will remain and inherit God’s promised blessings. The psalm is an acrostic; every other verse begins with a successive letter of the Hebrew alphabet.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2037%3A1/1"}
{"id":2386,"verse_id":"PSA.38.1","translation_id":"net-engnet","book_id":"PSA","chapter":38,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.1","text":". The author asks the Lord to deliver him from his enemies. He confesses his sin and recognizes that the crisis he faces is the result of divine discipline. Yet he begs the Lord not to reject him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2038%3A1/1"}
{"id":2387,"verse_id":"PSA.38.5","translation_id":"net-engnet","book_id":"PSA","chapter":38,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.5","text":"The reference to wounds may be an extension of the metaphorical language of v. 2 . The psalmist pictures himself as one whose flesh is ripped and torn by arrows.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2038%3A5/1"}
{"id":2388,"verse_id":"PSA.38.13","translation_id":"net-engnet","book_id":"PSA","chapter":38,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.13","text":"I am like a deaf man…like a mute . The psalmist is like a deaf mute; he is incapable of defending himself and is vulnerable to his enemies’ deception (see v. 14 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2038%3A13/1"}
{"id":2389,"verse_id":"PSA.39.1","translation_id":"net-engnet","book_id":"PSA","chapter":39,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.1","text":". The psalmist laments his frailty and mortality as he begs the Lord to take pity on him and remove his disciplinary hand.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2039%3A1/1"}
{"id":2390,"verse_id":"PSA.40.1","translation_id":"net-engnet","book_id":"PSA","chapter":40,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"40.1","text":". The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11 ) with a confident petition for renewed divine intervention (vv. 12-17 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2040%3A1/1"}
{"id":2391,"verse_id":"PSA.40.3","translation_id":"net-engnet","book_id":"PSA","chapter":40,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"40.3","text":"A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2040%3A3/1"}
{"id":2392,"verse_id":"PSA.40.9","translation_id":"net-engnet","book_id":"PSA","chapter":40,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"40.9","text":"The great assembly is also mentioned in Pss 22:25 and 35:18 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2040%3A9/1"}
{"id":2393,"verse_id":"PSA.40.17","translation_id":"net-engnet","book_id":"PSA","chapter":40,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"40.17","text":"See Pss 35:10; 37:14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2040%3A17/1"}
{"id":2394,"verse_id":"PSA.41.1","translation_id":"net-engnet","book_id":"PSA","chapter":41,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.1","text":". The psalmist is confident (vv. 11-12 ) that the Lord has heard his request to be healed (vv. 4-10 ), and he anticipates the joy he will experience when the Lord intervenes (vv. 1-3 ). One must assume that the psalmist is responding to a divine oracle of assurance (see P. C. Craigie, Psalms 1-50 [WBC], 319-20). The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth “books” of the Psalter (see Pss 72:19, 89:52, and 106:48 respectively).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2041%3A1/1"}
{"id":2395,"verse_id":"PSA.41.1","translation_id":"net-engnet","book_id":"PSA","chapter":41,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"41.1","text":"One who treats the poor properly . The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord’s attitude toward the merciful mirrors their treatment of the poor.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2041%3A1/3"}
{"id":2396,"verse_id":"PSA.41.4","translation_id":"net-engnet","book_id":"PSA","chapter":41,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.4","text":"In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2041%3A4/1"}
{"id":2397,"verse_id":"PSA.41.11","translation_id":"net-engnet","book_id":"PSA","chapter":41,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.11","text":"By this . Having recalled his former lament and petition, the psalmist returns to the confident mood of vv. 1-3 . The basis for his confidence may be a divine oracle of deliverance, assuring him that God would intervene and vindicate him. The demonstrative pronoun “this” may refer to such an oracle, which is assumed here, though its contents are not included. See P. C. Craigie, Psalms 1-50 (WBC), 319, 321.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2041%3A11/1"}
{"id":2398,"verse_id":"PSA.41.12","translation_id":"net-engnet","book_id":"PSA","chapter":41,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"41.12","text":"Because of my integrity . See Pss 7:8; 25:21; 26:1, 11 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2041%3A12/2"}
{"id":2399,"verse_id":"PSA.42.1","translation_id":"net-engnet","book_id":"PSA","chapter":42,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"42.1","text":". The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew mss combine Psalms 42 and 43 into a single psalm.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2042%3A1/1"}
{"id":2400,"verse_id":"PSA.42.5","translation_id":"net-engnet","book_id":"PSA","chapter":42,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"42.5","text":"For poetic effect the psalmist addresses his soul , or inner self.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2042%3A5/2"}
{"id":2401,"verse_id":"PSA.42.8","translation_id":"net-engnet","book_id":"PSA","chapter":42,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"42.8","text":"The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love . To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the Lord ”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2042%3A8/1"}
{"id":2402,"verse_id":"PSA.42.9","translation_id":"net-engnet","book_id":"PSA","chapter":42,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"42.9","text":"Walk around mourning . See Ps 38:6 for a similar idea.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2042%3A9/4"}
{"id":2403,"verse_id":"PSA.42.10","translation_id":"net-engnet","book_id":"PSA","chapter":42,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"42.10","text":"“Where is your God?” The enemies ask this same question in v. 3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2042%3A10/2"}
{"id":2404,"verse_id":"PSA.42.11","translation_id":"net-engnet","book_id":"PSA","chapter":42,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"42.11","text":"For poetic effect the psalmist addresses his soul , or inner self.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2042%3A11/2"}
{"id":2405,"verse_id":"PSA.43.1","translation_id":"net-engnet","book_id":"PSA","chapter":43,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"43.1","text":". Many medieval Hebrew mss combine and into one psalm. is the only psalm in Book 2 of the Psalter ( Psalms 42-72 ) that does not have a heading, suggesting that it was originally the third and concluding section of . Ps 43:5 is identical to the refrain in Ps 42:11 and almost identical to the refrain in Ps 42:5 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2043%3A1/1"}
{"id":2406,"verse_id":"PSA.43.2","translation_id":"net-engnet","book_id":"PSA","chapter":43,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"43.2","text":"Walk around mourning . See Ps 38:6 for a similar statement.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2043%3A2/4"}
{"id":2407,"verse_id":"PSA.43.3","translation_id":"net-engnet","book_id":"PSA","chapter":43,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.3","text":"God’s deliverance is compared here to a light which will lead the psalmist back home to the Lord’s temple. Divine deliverance will in turn demonstrate the Lord’s faithfulness to his people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2043%3A3/2"}
{"id":2408,"verse_id":"PSA.43.3","translation_id":"net-engnet","book_id":"PSA","chapter":43,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"43.3","text":"In this context the Lord’s holy hill is Zion/Jerusalem. See Isa 66:20 ; Joel 2:1; 3:17 ; Zech 8:3 ; Pss 2:6; 15:1; 48:1; 87:1 ; Dan 9:16 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Psalm%2043%3A3/5"}
{"id":2409,"verse_id":"PSA.43.5","translation_id":"net-engnet","book_id":"PSA","chapter":43,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.5","text":"For poetic effect the psalmist addresses his soul , or inner self.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2043%3A5/2"}
{"id":2410,"verse_id":"PSA.44.1","translation_id":"net-engnet","book_id":"PSA","chapter":44,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"44.1","text":". The speakers in this psalm (the worshiping community within the nation Israel) were disappointed with God. The psalm begins on a positive note, praising God for leading Israel to past military victories. Verses 1-8 appear to be a song of confidence and petition which the people recited prior to battle. But suddenly the mood changes as the nation laments a recent defeat. The stark contrast between the present and the past only heightens the nation’s confusion. Israel trusted in God for victory, but the Lord rejected them and allowed them to be humiliated in battle. If Israel had been unfaithful to God, their defeat would make sense, but the nation was loyal to the Lord. Comparing the Lord to a careless shepherd, the nation urges God to wake up and to extend his compassion to his suffering people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2044%3A1/1"}
{"id":2411,"verse_id":"PSA.44.4","translation_id":"net-engnet","book_id":"PSA","chapter":44,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"44.4","text":"The speaker changes here to an individual, perhaps the worship leader or the king. The oscillation between singular (vv. 4, 6 ) and plural (vv. 1-3, 5, 7-8 ) in vv. 1-8 may reflect an antiphonal ceremony.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2044%3A4/1"}
{"id":2412,"verse_id":"PSA.44.5","translation_id":"net-engnet","book_id":"PSA","chapter":44,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"44.5","text":"The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2044%3A5/4"}
{"id":2413,"verse_id":"PSA.44.23","translation_id":"net-engnet","book_id":"PSA","chapter":44,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"44.23","text":"Wake up! See Ps 35:23 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2044%3A23/1"}
{"id":2414,"verse_id":"PSA.45.1","translation_id":"net-engnet","book_id":"PSA","chapter":45,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"45.1","text":". This is a romantic poem celebrating the Davidic king’s marriage to a lovely princess. The psalmist praises the king for his military prowess and commitment to justice, urges the bride to be loyal to the king, and anticipates that the marriage will be blessed with royal offspring.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2045%3A1/1"}
{"id":2415,"verse_id":"PSA.45.6","translation_id":"net-engnet","book_id":"PSA","chapter":45,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"45.6","text":"The king’s throne here symbolizes his rule.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2045%3A6/1"}
{"id":2416,"verse_id":"PSA.45.6","translation_id":"net-engnet","book_id":"PSA","chapter":45,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"45.6","text":"The king’s scepter symbolizes his royal authority.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2045%3A6/3"}
{"id":2417,"verse_id":"PSA.45.7","translation_id":"net-engnet","book_id":"PSA","chapter":45,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"45.7","text":"To love justice means to actively promote it.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2045%3A7/1"}
{"id":2418,"verse_id":"PSA.45.7","translation_id":"net-engnet","book_id":"PSA","chapter":45,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"45.7","text":"To hate evil means to actively oppose it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2045%3A7/2"}
{"id":2419,"verse_id":"PSA.45.7","translation_id":"net-engnet","book_id":"PSA","chapter":45,"verse":7,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"45.7","text":"Anointed you . When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9 ) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2045%3A7/4"}
{"id":2420,"verse_id":"PSA.45.7","translation_id":"net-engnet","book_id":"PSA","chapter":45,"verse":7,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"5","reference":"45.7","text":"The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3 , where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Psalm%2045%3A7/5"}
{"id":2421,"verse_id":"PSA.45.11","translation_id":"net-engnet","book_id":"PSA","chapter":45,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"45.11","text":"Submit to him . The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2045%3A11/4"}
{"id":2422,"verse_id":"PSA.45.17","translation_id":"net-engnet","book_id":"PSA","chapter":45,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"45.17","text":"The nations will praise you . As God’s vice-regent on earth, the king is deserving of such honor and praise.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2045%3A17/2"}
{"id":2423,"verse_id":"PSA.46.1","translation_id":"net-engnet","book_id":"PSA","chapter":46,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"46.1","text":". In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11 ) concludes the song’s two major sections.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2046%3A1/1"}
{"id":2424,"verse_id":"PSA.46.1","translation_id":"net-engnet","book_id":"PSA","chapter":46,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"46.1","text":"The meaning of the Hebrew term עֲלָמוֹת ( alamoth , which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2046%3A1/2"}
{"id":2425,"verse_id":"PSA.46.8","translation_id":"net-engnet","book_id":"PSA","chapter":46,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"46.8","text":"In this context the Lord’s exploits are military in nature (see vv. 8 b-9).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2046%3A8/1"}
{"id":2426,"verse_id":"PSA.47.1","translation_id":"net-engnet","book_id":"PSA","chapter":47,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"47.1","text":". In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2047%3A1/1"}
{"id":2427,"verse_id":"PSA.47.4","translation_id":"net-engnet","book_id":"PSA","chapter":47,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"47.4","text":"Jacob whom he loves . The Lord’s covenantal devotion to his people is in view.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2047%3A4/4"}
{"id":2428,"verse_id":"PSA.47.5","translation_id":"net-engnet","book_id":"PSA","chapter":47,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"47.5","text":"God ascended his throne . In the context of vv. 3-4 , which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18 , as well as Ps 114:1-2 ). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10 ; 2 Kgs 9:13 ). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2047%3A5/1"}
{"id":2429,"verse_id":"PSA.48.1","translation_id":"net-engnet","book_id":"PSA","chapter":48,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"48.1","text":". This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2048%3A1/1"}
{"id":2430,"verse_id":"PSA.48.2","translation_id":"net-engnet","book_id":"PSA","chapter":48,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"48.2","text":"A source of joy to the whole earth . The language is hyperbolic. Zion, as the dwelling place of the universal king, is pictured as the world’s capital. The prophets anticipated this idealized picture becoming a reality in the eschaton (see Isa 2:1-4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2048%3A2/2"}
{"id":2431,"verse_id":"PSA.48.11","translation_id":"net-engnet","book_id":"PSA","chapter":48,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"48.11","text":"These acts of judgment are described in vv. 4-7 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2048%3A11/3"}
{"id":2432,"verse_id":"PSA.48.13","translation_id":"net-engnet","book_id":"PSA","chapter":48,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"48.13","text":"The city’s towers , defenses , and fortresses are outward reminders and tangible symbols of the divine protection the city enjoys.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2048%3A13/3"}
{"id":2433,"verse_id":"PSA.49.1","translation_id":"net-engnet","book_id":"PSA","chapter":49,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.1","text":". In this so-called wisdom psalm (see v. 3 ) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2049%3A1/1"}
{"id":2434,"verse_id":"PSA.49.10","translation_id":"net-engnet","book_id":"PSA","chapter":49,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"49.10","text":"Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Psalm%2049%3A10/5"}
{"id":2435,"verse_id":"PSA.49.11","translation_id":"net-engnet","book_id":"PSA","chapter":49,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"49.11","text":"Naming their lands after themselves is a claim of possession.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2049%3A11/2"}
{"id":2436,"verse_id":"PSA.49.16","translation_id":"net-engnet","book_id":"PSA","chapter":49,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.16","text":"When a man becomes rich . Why would people fear such a development? The acquisition of wealth makes individuals powerful and enables them to oppress others (see vv. 5-6 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2049%3A16/1"}
{"id":2437,"verse_id":"PSA.50.1","translation_id":"net-engnet","book_id":"PSA","chapter":50,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"50.1","text":". This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20 ). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2050%3A1/1"}
{"id":2438,"verse_id":"PSA.50.1","translation_id":"net-engnet","book_id":"PSA","chapter":50,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"50.1","text":"Israel’s God is here identified with three names: El ( אֵל [’ el ], or “God”), Elohim ( אֱלֹהִים [’ elohim ], or “God”), and Yahweh ( יְהוָה [ yÿhvah ] or “the Lord ”). There is an obvious allusion here to Josh 22:22 , the only other passage where these three names appear in succession. In that passage the Reubenites, Gadites, and half-tribe of Manasseh declare, “El, God, the Lord ! El, God, the Lord ! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord , don’t spare us today!” In that context the other tribes had accused the trans-Jordanian tribes of breaking God’s covenant by worshiping idols. The trans-Jordanian tribes appealed to “El, God, the Lord ” as their witness that they were innocent of the charges brought against them. Ironically here in “ El, God, the Lord ” accuses his sinful covenant people of violating the covenant and warns that he will not spare them if they persist in their rebellion.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2050%3A1/2"}
{"id":2439,"verse_id":"PSA.50.15","translation_id":"net-engnet","book_id":"PSA","chapter":50,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"50.15","text":"In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8 a). On the contrary, they had been faithful in doing so (v. 8 b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13 ). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14 a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14 b), and to acknowledge their absolute dependence on him (v. 15 a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2050%3A15/2"}
{"id":2440,"verse_id":"PSA.50.22","translation_id":"net-engnet","book_id":"PSA","chapter":50,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"50.22","text":"Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2050%3A22/2"}
{"id":2441,"verse_id":"PSA.50.23","translation_id":"net-engnet","book_id":"PSA","chapter":50,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"50.23","text":"The reference to a thank-offering recalls the earlier statement made in v. 14 . Gratitude characterizes genuine worship.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2050%3A23/1"}
{"id":2442,"verse_id":"PSA.51.1","translation_id":"net-engnet","book_id":"PSA","chapter":51,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.1","text":". The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king’s affair with Bathsheba (see 2 Sam 11-12 ). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586 b.c . The exiles could relate to David’s experience, for they, like him, and had been forced to confront their sin. They appropriated David’s ancient prayer and applied it to their own circumstances.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2051%3A1/1"}
{"id":2443,"verse_id":"PSA.51.2","translation_id":"net-engnet","book_id":"PSA","chapter":51,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"51.2","text":"In vv. 1 b-2 the psalmist uses three different words to emphasize the multifaceted character and degree of his sin. Whatever one wants to call it (“rebellious acts,” “wrongdoing,” “sin”), he has done it and stands morally polluted in God’s sight. The same three words appear in Exod 34:7 , which emphasizes that God is willing to forgive sin in all of its many dimensions. In v. 2 the psalmist compares forgiveness and restoration to physical cleansing. Perhaps he likens spiritual cleansing to the purification rites of priestly law.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2051%3A2/2"}
{"id":2444,"verse_id":"PSA.51.6","translation_id":"net-engnet","book_id":"PSA","chapter":51,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.6","text":"The juxtaposition of two occurrences of “ look ” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2051%3A6/1"}
{"id":2445,"verse_id":"PSA.51.7","translation_id":"net-engnet","book_id":"PSA","chapter":51,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"51.7","text":"I will be whiter than snow . Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Psalm%2051%3A7/5"}
{"id":2446,"verse_id":"PSA.51.8","translation_id":"net-engnet","book_id":"PSA","chapter":51,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"51.8","text":"May the bones you crushed rejoice . The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his “bones” are the seat of his emotional strength.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2051%3A8/2"}
{"id":2447,"verse_id":"PSA.51.9","translation_id":"net-engnet","book_id":"PSA","chapter":51,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.9","text":"In this context Hide your face from my sins means “Do not hold me accountable for my sins.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2051%3A9/1"}
{"id":2448,"verse_id":"PSA.51.10","translation_id":"net-engnet","book_id":"PSA","chapter":51,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.10","text":"The heart is viewed here as the seat of the psalmist’s motives and moral character.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2051%3A10/1"}
{"id":2449,"verse_id":"PSA.51.11","translation_id":"net-engnet","book_id":"PSA","chapter":51,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"51.11","text":"Your Holy Spirit . The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his Holy Spirit.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2051%3A11/2"}
{"id":2450,"verse_id":"PSA.51.11","translation_id":"net-engnet","book_id":"PSA","chapter":51,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"51.11","text":"Do not take…away . The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God’s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David ( 1 Sam 16:13-14 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2051%3A11/3"}
{"id":2451,"verse_id":"PSA.51.16","translation_id":"net-engnet","book_id":"PSA","chapter":51,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"51.16","text":"You do not desire a burnt sacrifice . The terminology used in v. 16 does not refer to expiatory sacrifices, but to dedication and communion offerings. This is not a categorical denial of the sacrificial system in general or of the importance of such offerings. The psalmist is talking about his specific situation. Dedication and communion offerings have their proper place in worship (see v. 19 ), but God requires something more fundamental, a repentant and humble attitude (see v. 17 ), before these offerings can have real meaning.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2051%3A16/3"}
{"id":2452,"verse_id":"PSA.51.19","translation_id":"net-engnet","book_id":"PSA","chapter":51,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"51.19","text":"Verses 18-19 appear to reflect the exilic period, when the city’s walls lay in ruins and the sacrificial system had been disrupted.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2051%3A19/3"}
{"id":2453,"verse_id":"PSA.52.1","translation_id":"net-engnet","book_id":"PSA","chapter":52,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"52.1","text":". The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2052%3A1/1"}
{"id":2454,"verse_id":"PSA.53.1","translation_id":"net-engnet","book_id":"PSA","chapter":53,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"53.1","text":". This psalm is very similar to . The major difference comes in v. 5 , which corresponds to, but differs quite a bit from, Ps 14:5-6 , and in the use of the divine name. uses “the Lord ” ( יְהוָה , yÿhvah , “Yahweh”) in vv. 2 a, 4, 6, and 7, while employs “God” ( אֱלֹהִים , ’ elohim ) throughout, as one might expect in Pss 42-83 , where the name “Yahweh” is relatively infrequent. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2053%3A1/1"}
{"id":2455,"verse_id":"PSA.53.1","translation_id":"net-engnet","book_id":"PSA","chapter":53,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"53.1","text":"There is no God . This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Psalm%2053%3A1/5"}
{"id":2456,"verse_id":"PSA.53.2","translation_id":"net-engnet","book_id":"PSA","chapter":53,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"53.2","text":"The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2053%3A2/1"}
{"id":2457,"verse_id":"PSA.54.1","translation_id":"net-engnet","book_id":"PSA","chapter":54,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"54.1","text":". The psalmist asks God for protection against his enemies, confidently affirms that God will vindicate him, and promises to give thanks to God for his saving intervention.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2054%3A1/1"}
{"id":2458,"verse_id":"PSA.55.1","translation_id":"net-engnet","book_id":"PSA","chapter":55,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"55.1","text":". The suffering and oppressed author laments that one of his friends has betrayed him, but he is confident that God will vindicate him by punishing his deceitful enemies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2055%3A1/1"}
{"id":2459,"verse_id":"PSA.55.10","translation_id":"net-engnet","book_id":"PSA","chapter":55,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"55.10","text":"Wickedness and destruction . These terms are also closely associated in Ps 7:14 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2055%3A10/2"}
{"id":2460,"verse_id":"PSA.55.13","translation_id":"net-engnet","book_id":"PSA","chapter":55,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"55.13","text":"It is you . The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2055%3A13/1"}
{"id":2461,"verse_id":"PSA.55.15","translation_id":"net-engnet","book_id":"PSA","chapter":55,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"55.15","text":"Go down alive . This curse imagines a swift and sudden death for the psalmist’s enemies.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2055%3A15/2"}
{"id":2462,"verse_id":"PSA.55.20","translation_id":"net-engnet","book_id":"PSA","chapter":55,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"55.20","text":"He . This must refer to the psalmist’s former friend, who was addressed previously in vv. 12-14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2055%3A20/1"}
{"id":2463,"verse_id":"PSA.56.1","translation_id":"net-engnet","book_id":"PSA","chapter":56,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"56.1","text":". Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2056%3A1/1"}
{"id":2464,"verse_id":"PSA.56.1","translation_id":"net-engnet","book_id":"PSA","chapter":56,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"56.1","text":"According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11-15 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2056%3A1/4"}
{"id":2465,"verse_id":"PSA.57.1","translation_id":"net-engnet","book_id":"PSA","chapter":57,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"57.1","text":". The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2057%3A1/1"}
{"id":2466,"verse_id":"PSA.57.1","translation_id":"net-engnet","book_id":"PSA","chapter":57,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"57.1","text":"According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2057%3A1/4"}
{"id":2467,"verse_id":"PSA.58.1","translation_id":"net-engnet","book_id":"PSA","chapter":58,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"58.1","text":". The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2058%3A1/1"}
{"id":2468,"verse_id":"PSA.59.1","translation_id":"net-engnet","book_id":"PSA","chapter":59,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"59.1","text":". The psalmist calls down judgment on his foreign enemies, whom he compares to ravenous wild dogs.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2059%3A1/1"}
{"id":2469,"verse_id":"PSA.59.3","translation_id":"net-engnet","book_id":"PSA","chapter":59,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"59.3","text":"The point is that the psalmist’s enemies have no justifiable reason for attacking him. He has neither rebelled or sinned against the Lord .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2059%3A3/3"}
{"id":2470,"verse_id":"PSA.59.8","translation_id":"net-engnet","book_id":"PSA","chapter":59,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"59.8","text":"Laugh in disgust . See Pss 2:4; 37:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2059%3A8/1"}
{"id":2471,"verse_id":"PSA.60.1","translation_id":"net-engnet","book_id":"PSA","chapter":60,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"60.1","text":". The psalmist grieves over Israel’s humiliation, but in response to God’s assuring word, he asks for divine help in battle and expresses his confidence in victory.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2060%3A1/1"}
{"id":2472,"verse_id":"PSA.60.1","translation_id":"net-engnet","book_id":"PSA","chapter":60,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"60.1","text":"The heading apparently refers to the military campaign recorded in and .","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Psalm%2060%3A1/7"}
{"id":2473,"verse_id":"PSA.60.1","translation_id":"net-engnet","book_id":"PSA","chapter":60,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"8","reference":"60.1","text":"You have rejected us . See Pss 43:2; 44:9, 23 .","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Psalm%2060%3A1/8"}
{"id":2474,"verse_id":"PSA.60.2","translation_id":"net-engnet","book_id":"PSA","chapter":60,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"60.2","text":"It is ready to fall . The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2060%3A2/2"}
{"id":2475,"verse_id":"PSA.60.6","translation_id":"net-engnet","book_id":"PSA","chapter":60,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"60.6","text":"Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2060%3A6/2"}
{"id":2476,"verse_id":"PSA.60.7","translation_id":"net-engnet","book_id":"PSA","chapter":60,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"60.7","text":"Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2060%3A7/1"}
{"id":2477,"verse_id":"PSA.60.7","translation_id":"net-engnet","book_id":"PSA","chapter":60,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"60.7","text":"Judah , like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter , came from this tribe.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2060%3A7/3"}
{"id":2478,"verse_id":"PSA.60.8","translation_id":"net-engnet","book_id":"PSA","chapter":60,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"60.8","text":"The metaphor of the washbasin , used to rinse one’s hands and feet, suggests that Moab , in contrast to Israel’s elevated position (vv. 6-7 ), would be reduced to the status of a servant.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2060%3A8/1"}
{"id":2479,"verse_id":"PSA.60.9","translation_id":"net-engnet","book_id":"PSA","chapter":60,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"60.9","text":"In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8 , but he is also aware that God has seemingly rejected the nation (v. 10 , see also v. 1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2060%3A9/1"}
{"id":2480,"verse_id":"PSA.60.12","translation_id":"net-engnet","book_id":"PSA","chapter":60,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"60.12","text":"Trample down . On this expression see Ps 44:5 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2060%3A12/2"}
{"id":2481,"verse_id":"PSA.61.4","translation_id":"net-engnet","book_id":"PSA","chapter":61,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"61.4","text":"I will find shelter in the protection of your wings . The metaphor compares God to a protective mother bird.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2061%3A4/2"}
{"id":2482,"verse_id":"PSA.62.1","translation_id":"net-engnet","book_id":"PSA","chapter":62,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"62.1","text":". The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2062%3A1/1"}
{"id":2483,"verse_id":"PSA.62.4","translation_id":"net-engnet","book_id":"PSA","chapter":62,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"62.4","text":"The enemies use deceit to bring down their victim. They make him think they are his friends by pronouncing blessings upon him, but inwardly they desire his demise.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Psalm%2062%3A4/5"}
{"id":2484,"verse_id":"PSA.63.1","translation_id":"net-engnet","book_id":"PSA","chapter":63,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"63.1","text":". The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2063%3A1/1"}
{"id":2485,"verse_id":"PSA.63.1","translation_id":"net-engnet","book_id":"PSA","chapter":63,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"63.1","text":"According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2063%3A1/2"}
{"id":2486,"verse_id":"PSA.63.4","translation_id":"net-engnet","book_id":"PSA","chapter":63,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"63.4","text":"I will lift up my hands . Lifting up one’s hands toward God was a gesture of prayer (see Ps 28:2 ; Lam 2:19 ) or respect ( Ps 119:48 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2063%3A4/2"}
{"id":2487,"verse_id":"PSA.63.9","translation_id":"net-engnet","book_id":"PSA","chapter":63,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"63.9","text":"The depths of the earth refers here to the underworld dwelling place of the dead (see Ezek 26:20; 31:14, 16, 18; 32:18, 24 ). See L. I. J. Stadelmann, The Hebrew Conception of the World , 167.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2063%3A9/2"}
{"id":2488,"verse_id":"PSA.63.11","translation_id":"net-engnet","book_id":"PSA","chapter":63,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"63.11","text":"The psalmist probably refers to himself in the third person here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2063%3A11/1"}
{"id":2489,"verse_id":"PSA.64.1","translation_id":"net-engnet","book_id":"PSA","chapter":64,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"64.1","text":". The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2064%3A1/1"}
{"id":2490,"verse_id":"PSA.65.1","translation_id":"net-engnet","book_id":"PSA","chapter":65,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"65.1","text":". The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2065%3A1/1"}
{"id":2491,"verse_id":"PSA.65.7","translation_id":"net-engnet","book_id":"PSA","chapter":65,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"65.7","text":"The raging seas…the commotion made by the nations . The raging seas symbolize the turbulent nations of the earth (see Ps 46:2-3, 6 ; Isa 17:12 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2065%3A7/2"}
{"id":2492,"verse_id":"PSA.66.6","translation_id":"net-engnet","book_id":"PSA","chapter":66,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"66.6","text":"He turned the sea into dry land . The psalmist alludes to Israel’s crossing the Red Sea ( Exod 14:21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2066%3A6/1"}
{"id":2493,"verse_id":"PSA.66.13","translation_id":"net-engnet","book_id":"PSA","chapter":66,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"66.13","text":"Here the psalmist switches to the singular; he speaks as the representative of the nation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2066%3A13/1"}
{"id":2494,"verse_id":"PSA.67.1","translation_id":"net-engnet","book_id":"PSA","chapter":67,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"67.1","text":". The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2067%3A1/1"}
{"id":2495,"verse_id":"PSA.68.1","translation_id":"net-engnet","book_id":"PSA","chapter":68,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"68.1","text":". The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2068%3A1/1"}
{"id":2496,"verse_id":"PSA.68.5","translation_id":"net-engnet","book_id":"PSA","chapter":68,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"68.5","text":"God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by the fatherless and widows .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2068%3A5/1"}
{"id":2497,"verse_id":"PSA.68.7","translation_id":"net-engnet","book_id":"PSA","chapter":68,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"68.7","text":"When you march through the desert . Some interpreters think that v. 7 alludes to Israel’s exodus from Egypt and its subsequent travels in the desert. Another option is that v. 7 , like v. 8 , echoes Judg 5:4 , which describes how the God of Sinai marched across the desert regions to do battle with Sisera and his Canaanite army.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2068%3A7/2"}
{"id":2498,"verse_id":"PSA.68.8","translation_id":"net-engnet","book_id":"PSA","chapter":68,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"68.8","text":"The language of vv. 7-8 is reminiscent of Judg 5:4-5 , which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by Sisera. The presence of allusion does not mean, however, that this is a purely historical reference. The psalmist is describing God’s typical appearance as a warrior in terms of his prior self-revelation as ancient events are reactualized in the psalmist’s experience. (For a similar literary technique, see .)","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2068%3A8/2"}
{"id":2499,"verse_id":"PSA.68.15","translation_id":"net-engnet","book_id":"PSA","chapter":68,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"68.15","text":"The mountain of Bashan probably refers to Mount Hermon.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2068%3A15/1"}
{"id":2500,"verse_id":"PSA.68.25","translation_id":"net-engnet","book_id":"PSA","chapter":68,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"68.25","text":"To celebrate a military victory, women would play tambourines (see Exod 15:20 ; Judg 11:34 ; 1 Sam 18:6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2068%3A25/2"}
{"id":2501,"verse_id":"PSA.68.27","translation_id":"net-engnet","book_id":"PSA","chapter":68,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"68.27","text":"Little Benjamin, their ruler . This may allude to the fact that Israel’s first king, Saul, was from the tribe of Benjamin.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2068%3A27/1"}
{"id":2502,"verse_id":"PSA.68.30","translation_id":"net-engnet","book_id":"PSA","chapter":68,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"68.30","text":"The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2068%3A30/2"}
{"id":2503,"verse_id":"PSA.68.34","translation_id":"net-engnet","book_id":"PSA","chapter":68,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"68.34","text":"The language of v. 34 echoes that of Deut 33:26 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2068%3A34/2"}
{"id":2504,"verse_id":"PSA.69.1","translation_id":"net-engnet","book_id":"PSA","chapter":69,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"69.1","text":". The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2069%3A1/1"}
{"id":2505,"verse_id":"PSA.69.5","translation_id":"net-engnet","book_id":"PSA","chapter":69,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"69.5","text":"The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. 5 b). God, who is aware of his foolish sins and guilt , can testify to the truth of his claim.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2069%3A5/2"}
{"id":2506,"verse_id":"PSA.69.9","translation_id":"net-engnet","book_id":"PSA","chapter":69,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"69.9","text":"God’s house , the temple, here represents by metonymy God himself.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2069%3A9/3"}
{"id":2507,"verse_id":"PSA.69.10","translation_id":"net-engnet","book_id":"PSA","chapter":69,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"69.10","text":"Fasting was a practice of mourners. By refraining from normal activities such as eating food , the mourner demonstrated the sincerity of his sorrow.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2069%3A10/1"}
{"id":2508,"verse_id":"PSA.69.21","translation_id":"net-engnet","book_id":"PSA","chapter":69,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"69.21","text":"John 19:28-30 appears to understand Jesus’ experience on the cross as a fulfillment of this passage (or Ps 22:15 ). See the study note on the word “thirsty” in John 19:28 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2069%3A21/2"}
{"id":2509,"verse_id":"PSA.69.32","translation_id":"net-engnet","book_id":"PSA","chapter":69,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"69.32","text":"You who seek God refers to those who seek to have a relationship with God by obeying and worshiping him (see Ps 53:2 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2069%3A32/1"}
{"id":2510,"verse_id":"PSA.69.36","translation_id":"net-engnet","book_id":"PSA","chapter":69,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"69.36","text":"Verses 35-36 appear to be an addition to the psalm from the time of the exile. The earlier lament reflects an individual’s situation, while these verses seem to reflect a communal application of it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2069%3A36/2"}
{"id":2511,"verse_id":"PSA.70.1","translation_id":"net-engnet","book_id":"PSA","chapter":70,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"70.1","text":". This psalm is almost identical to Ps 40:13-17 . The psalmist asks for God’s help and for divine retribution against his enemies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2070%3A1/1"}
{"id":2512,"verse_id":"PSA.70.5","translation_id":"net-engnet","book_id":"PSA","chapter":70,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"70.5","text":"See Pss 35:10; 37:14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2070%3A5/1"}
{"id":2513,"verse_id":"PSA.71.3","translation_id":"net-engnet","book_id":"PSA","chapter":71,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"71.3","text":"You are my high ridge . This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2071%3A3/3"}
{"id":2514,"verse_id":"PSA.71.22","translation_id":"net-engnet","book_id":"PSA","chapter":71,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"71.22","text":"The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord ’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2071%3A22/2"}
{"id":2515,"verse_id":"PSA.72.1","translation_id":"net-engnet","book_id":"PSA","chapter":72,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"72.1","text":". This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17 ). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1 ), followed by anticipated results if prayer is answered (vv. 2-7 ); (II) prayer (v. 8 ), followed by anticipated results if prayer is answered (vv. 9-14 ); (III) closing prayer (vv. 15-17 ). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter ( Pss 42-72 ; cf. Ps 41:13 , which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2072%3A1/1"}
{"id":2516,"verse_id":"PSA.72.1","translation_id":"net-engnet","book_id":"PSA","chapter":72,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"72.1","text":"Grant the king…Grant the king’s son . It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2072%3A1/4"}
{"id":2517,"verse_id":"PSA.72.2","translation_id":"net-engnet","book_id":"PSA","chapter":72,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"72.2","text":"These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2072%3A2/2"}
{"id":2518,"verse_id":"PSA.72.6","translation_id":"net-engnet","book_id":"PSA","chapter":72,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"72.6","text":"The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2072%3A6/4"}
{"id":2519,"verse_id":"PSA.72.8","translation_id":"net-engnet","book_id":"PSA","chapter":72,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"72.8","text":"From sea to sea . This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12 . The language of this and the following line also appears in Zech 9:10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2072%3A8/2"}
{"id":2520,"verse_id":"PSA.72.9","translation_id":"net-engnet","book_id":"PSA","chapter":72,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"72.9","text":"As they bow down before him, it will appear that his enemies are licking the dust .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2072%3A9/2"}
{"id":2521,"verse_id":"PSA.72.10","translation_id":"net-engnet","book_id":"PSA","chapter":72,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"72.10","text":"Tarshish was a distant western port, the precise location of which is uncertain.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2072%3A10/1"}
{"id":2522,"verse_id":"PSA.72.10","translation_id":"net-engnet","book_id":"PSA","chapter":72,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"72.10","text":"Sheba was located in Arabia.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2072%3A10/2"}
{"id":2523,"verse_id":"PSA.72.10","translation_id":"net-engnet","book_id":"PSA","chapter":72,"verse":10,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"72.10","text":"Seba was located in Africa.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2072%3A10/3"}
{"id":2524,"verse_id":"PSA.73.1","translation_id":"net-engnet","book_id":"PSA","chapter":73,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"73.1","text":". In this wisdom psalm the psalmist offers a personal testimony of his struggle with the age-old problem of the prosperity of the wicked. As he observed evil men prosper, he wondered if a godly lifestyle really pays off. In the midst of his discouragement, he reflected upon spiritual truths and realities. He was reminded that the prosperity of the wicked is only temporary. God will eventually vindicate his people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2073%3A1/1"}
{"id":2525,"verse_id":"PSA.73.6","translation_id":"net-engnet","book_id":"PSA","chapter":73,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"73.6","text":"Arrogance is their necklace . The metaphor suggests that their arrogance is something the wicked “wear” proudly. It draws attention to them, just as a beautiful necklace does to its owner.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2073%3A6/1"}
{"id":2526,"verse_id":"PSA.73.20","translation_id":"net-engnet","book_id":"PSA","chapter":73,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"73.20","text":"When you awake . The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2073%3A20/2"}
{"id":2527,"verse_id":"PSA.73.27","translation_id":"net-engnet","book_id":"PSA","chapter":73,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"73.27","text":"The following line defines the phrase far from you in a spiritual sense. Those “far” from God are those who are unfaithful and disloyal to him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2073%3A27/2"}
{"id":2528,"verse_id":"PSA.74.1","translation_id":"net-engnet","book_id":"PSA","chapter":74,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"74.1","text":". The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586 b.c. , asks God to consider Israel’s sufferings and intervene on behalf of his people. He describes the ruined temple, recalls God’s mighty deeds in the past, begs for mercy, and calls for judgment upon God’s enemies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2074%3A1/1"}
{"id":2529,"verse_id":"PSA.74.1","translation_id":"net-engnet","book_id":"PSA","chapter":74,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"74.1","text":"The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2074%3A1/3"}
{"id":2530,"verse_id":"PSA.74.14","translation_id":"net-engnet","book_id":"PSA","chapter":74,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"74.14","text":"You crushed the heads of Leviathan . The imagery of vv. 13-14 originates in West Semitic mythology. The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon [Ugaritic tnn , cognate with Hebrew תַּנִין ( tanin ), translated “sea monster” in v. 13 ] vanquished and captured? I did destroy the wriggling [Ugaritic ’ qltn , cognate to Hebrew עֲקַלָּתוֹן (’ aqallaton ), translated “squirming” in Isa 27:1 ] serpent, the tyrant with seven heads” (note the use of the plural “heads” here and in v. 13 ). (See CTA 3.iii.38-39 in G. R. Driver, Canaanite Myths and Legends , 50.) (2) “For all that you smote Leviathan the slippery [Ugaritic brh , cognate to Hebrew בָּרִחַ ( bariakh ), translated “fast moving” in Isa 27:1 ] serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5.i.1-3 in G. R. Driver, Canaanite Myths and Legends , 68.) In the myths Leviathan is a sea creature that symbolizes the destructive water of the sea and, in turn, the forces of chaos that threaten the established order. In the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (see Pss 74:13-14; 77:16-20; 89:9-10 ; Isa 51:9-10 ). Yahweh’s subjugation of the waters of chaos is related to his kingship (see Pss 29:3, 10; 93:3-4 ). Isa 27:1 applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Apocalyptic literature employs the imagery as well. The beasts of emerge from the sea, while speaks of a seven-headed beast coming from the sea. Here in Ps 74:13-14 the primary referent is unclear. The psalmist may be describing God’s creation of the world (note vv. 16-17 and see Ps 89:9-12 ), when he brought order out of a watery mass, or the exodus (see Isa 51:9-10 ), when he created Israel by destroying the Egyptians in the waters of the sea.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2074%3A14/1"}
{"id":2531,"verse_id":"PSA.74.14","translation_id":"net-engnet","book_id":"PSA","chapter":74,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"74.14","text":"You fed him to the people . This pictures the fragments of Leviathan’s dead corpse washing up on shore and being devoured by those who find them. If the exodus is in view, then it may allude to the bodies of the dead Egyptians which washed up on the shore of the Red Sea (see Exod 14:30 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2074%3A14/3"}
{"id":2532,"verse_id":"PSA.74.15","translation_id":"net-engnet","book_id":"PSA","chapter":74,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"74.15","text":"You broke open the spring and the stream . Perhaps this alludes to the way in which God provided water for the Israelites as they traveled in the wilderness following the exodus (see Ps 78:15-16, 20; 105:41 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2074%3A15/1"}
{"id":2533,"verse_id":"PSA.74.15","translation_id":"net-engnet","book_id":"PSA","chapter":74,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"74.15","text":"Perpetually flowing rivers are rivers that contain water year round, unlike the seasonal streams that flow only during the rainy season. Perhaps the psalmist here alludes to the drying up of the Jordan River when the Israelites entered the land of Canaan under Joshua (see Josh 3-4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2074%3A15/2"}
{"id":2534,"verse_id":"PSA.74.19","translation_id":"net-engnet","book_id":"PSA","chapter":74,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"74.19","text":"Your dove . The psalmist compares weak and vulnerable Israel to a helpless dove.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2074%3A19/1"}
{"id":2535,"verse_id":"PSA.74.21","translation_id":"net-engnet","book_id":"PSA","chapter":74,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"74.21","text":"Let the oppressed and poor praise your name! The statement is metonymic. The point is this: May the oppressed be delivered from their enemies! Then they will have ample reason to praise God’s name.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2074%3A21/1"}
{"id":2536,"verse_id":"PSA.75.1","translation_id":"net-engnet","book_id":"PSA","chapter":75,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"75.1","text":". The psalmist celebrates God’s just rule, which guarantees that the godly will be vindicated and the wicked destroyed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2075%3A1/1"}
{"id":2537,"verse_id":"PSA.76.1","translation_id":"net-engnet","book_id":"PSA","chapter":76,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"76.1","text":". The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2076%3A1/1"}
{"id":2538,"verse_id":"PSA.76.2","translation_id":"net-engnet","book_id":"PSA","chapter":76,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"76.2","text":"Salem is a shorter name for Jerusalem (see Gen 14:18 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2076%3A2/1"}
{"id":2539,"verse_id":"PSA.77.1","translation_id":"net-engnet","book_id":"PSA","chapter":77,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"77.1","text":". The psalmist recalls how he suffered through a time of doubt, but tells how he found encouragement and hope as he recalled the way in which God delivered Israel at the Red Sea.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2077%3A1/1"}
{"id":2540,"verse_id":"PSA.77.13","translation_id":"net-engnet","book_id":"PSA","chapter":77,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"77.13","text":"Verses 13-20 are the content of the psalmist’s reflection (see vv. 11-12 ). As he thought about God’s work in Israel’s past, he reached the place where he could confidently cry out for God’s help (see v. 1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2077%3A13/1"}
{"id":2541,"verse_id":"PSA.78.1","translation_id":"net-engnet","book_id":"PSA","chapter":78,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"78.1","text":". The author of this lengthy didactic psalm rehearses Israel’s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God’s chosen city and David as his chosen king.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2078%3A1/1"}
{"id":2542,"verse_id":"PSA.78.9","translation_id":"net-engnet","book_id":"PSA","chapter":78,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"78.9","text":"They retreated . This could refer to the northern tribes’ failure to conquer completely their allotted territory (see ), or it could refer generally to the typical consequence (military defeat) of their sin (see vv. 10-11 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2078%3A9/3"}
{"id":2543,"verse_id":"PSA.78.12","translation_id":"net-engnet","book_id":"PSA","chapter":78,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"78.12","text":"The region of Zoan was located in the Egyptian delta, where the enslaved Israelites lived (see Num 13:22 ; Isa 19:11, 13; 30:4 ; Ezek 30:14 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2078%3A12/1"}
{"id":2544,"verse_id":"PSA.78.24","translation_id":"net-engnet","book_id":"PSA","chapter":78,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"78.24","text":"Manna was apparently shaped like a seed ( Exod 16:31 ), perhaps explaining why it is here compared to grain.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2078%3A24/1"}
{"id":2545,"verse_id":"PSA.78.25","translation_id":"net-engnet","book_id":"PSA","chapter":78,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"78.25","text":"Because of the reference to “heaven” in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates “angels” here, as do a number of modern translations (NEB, NIV, NRSV).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2078%3A25/1"}
{"id":2546,"verse_id":"PSA.78.41","translation_id":"net-engnet","book_id":"PSA","chapter":78,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"78.41","text":"The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2078%3A41/3"}
{"id":2547,"verse_id":"PSA.78.61","translation_id":"net-engnet","book_id":"PSA","chapter":78,"verse":61,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"78.61","text":"Verses 60-61 refer to the Philistines’ capture of the ark in the days of Eli ( 1 Sam 4:1-11 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2078%3A61/3"}
{"id":2548,"verse_id":"PSA.78.64","translation_id":"net-engnet","book_id":"PSA","chapter":78,"verse":64,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"78.64","text":"Because of the invading army and the ensuing panic, the priests’ widows had no time to carry out the normal mourning rites.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2078%3A64/3"}
{"id":2549,"verse_id":"PSA.79.1","translation_id":"net-engnet","book_id":"PSA","chapter":79,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"79.1","text":". The author laments how the invading nations have destroyed the temple and city of Jerusalem. He asks God to forgive his people and to pour out his vengeance on those who have mistreated them.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2079%3A1/1"}
{"id":2550,"verse_id":"PSA.79.6","translation_id":"net-engnet","book_id":"PSA","chapter":79,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"79.6","text":"The kingdoms that do not pray to you . The people of these kingdoms pray to other gods, not the Lord, because they do not recognize his authority over them.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2079%3A6/2"}
{"id":2551,"verse_id":"PSA.80.1","translation_id":"net-engnet","book_id":"PSA","chapter":80,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"80.1","text":". The psalmist laments Israel’s demise and asks the Lord to show favor toward his people, as he did in earlier times.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2080%3A1/1"}
{"id":2552,"verse_id":"PSA.80.1","translation_id":"net-engnet","book_id":"PSA","chapter":80,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"80.1","text":"Winged angels ( Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18 ). They are pictured as winged creatures ( Exod 25:20; 37:9 ; 1 Kgs 6:24-27 ; Ezek 10:8, 19 ) and serve as the very throne of God when the ark of the covenant is in view ( Ps 99:1 ; see Num 7:89 ; 1 Sam 4:4 ; 2 Sam 6:2 ; 2 Kgs 19:15 ). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20 ). In Ps 18:10 the image of a cherub serves to personify the wind.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2080%3A1/3"}
{"id":2553,"verse_id":"PSA.80.8","translation_id":"net-engnet","book_id":"PSA","chapter":80,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"80.8","text":"The vine is here a metaphor for Israel (see Ezek 17:6-10 ; Hos 10:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2080%3A8/1"}
{"id":2554,"verse_id":"PSA.80.12","translation_id":"net-engnet","book_id":"PSA","chapter":80,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"80.12","text":"The protective walls of the metaphorical vineyard are in view here (see Isa 5:5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2080%3A12/1"}
{"id":2555,"verse_id":"PSA.81.1","translation_id":"net-engnet","book_id":"PSA","chapter":81,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"81.1","text":". The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16 ) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2081%3A1/1"}
{"id":2556,"verse_id":"PSA.81.6","translation_id":"net-engnet","book_id":"PSA","chapter":81,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"81.6","text":"I removed the burden . The Lord speaks metaphorically of how he delivered his people from Egyptian bondage. The reference to a basket/burden probably alludes to the hard labor of the Israelites in Egypt, where they had to carry loads of bricks (see Exod 1:14 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2081%3A6/2"}
{"id":2557,"verse_id":"PSA.81.7","translation_id":"net-engnet","book_id":"PSA","chapter":81,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"81.7","text":"The name Meribah means “strife.” Two separate but similar incidents at the place called Meribah are recorded in the Pentateuch ( Exod 17:1-7 ; Num 20:1-13 ). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2081%3A7/2"}
{"id":2558,"verse_id":"PSA.81.16","translation_id":"net-engnet","book_id":"PSA","chapter":81,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"81.16","text":"The language in this verse, particularly the references to wheat and honey , is reminiscent of Deut 32:13-14 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2081%3A16/3"}
{"id":2559,"verse_id":"PSA.82.1","translation_id":"net-engnet","book_id":"PSA","chapter":82,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"82.1","text":". The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2082%3A1/1"}
{"id":2560,"verse_id":"PSA.82.1","translation_id":"net-engnet","book_id":"PSA","chapter":82,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"82.1","text":"The present translation assumes that the Hebrew term אֱלֹהִים (’ elohim , “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers ( אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9 ; Ps 45:6 ) or as angelic beings ( אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5 ; Ps 8:5 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2082%3A1/4"}
{"id":2561,"verse_id":"PSA.82.5","translation_id":"net-engnet","book_id":"PSA","chapter":82,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"82.5","text":"Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2082%3A5/1"}
{"id":2562,"verse_id":"PSA.82.5","translation_id":"net-engnet","book_id":"PSA","chapter":82,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"82.5","text":"These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2082%3A5/3"}
{"id":2563,"verse_id":"PSA.82.6","translation_id":"net-engnet","book_id":"PSA","chapter":82,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"82.6","text":"Normally in the OT the title Most High belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El (see v. 1 , as well as Isa 14:13 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2082%3A6/2"}
{"id":2564,"verse_id":"PSA.83.1","translation_id":"net-engnet","book_id":"PSA","chapter":83,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"83.1","text":". The psalmist asks God to deliver Israel from the attacks of foreign nations. Recalling how God defeated Israel’s enemies in the days of Deborah and Gideon, he prays that the hostile nations would be humiliated.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2083%3A1/1"}
{"id":2565,"verse_id":"PSA.83.6","translation_id":"net-engnet","book_id":"PSA","chapter":83,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"83.6","text":"The Hagrites are also mentioned in 1 Chr 5:10, 19-20 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2083%3A6/2"}
{"id":2566,"verse_id":"PSA.83.7","translation_id":"net-engnet","book_id":"PSA","chapter":83,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"83.7","text":"Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9 , where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. גְּבַל ; HALOT 174 s.v. גְּבַל ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2083%3A7/1"}
{"id":2567,"verse_id":"PSA.83.9","translation_id":"net-engnet","book_id":"PSA","chapter":83,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"83.9","text":"The psalmist alludes here to Gideon’s victory over the Midianites (see Judg 7-8 ) and to Barak’s victory over Jabin’s army, which was led by his general Sisera ( Judg 4-5 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2083%3A9/2"}
{"id":2568,"verse_id":"PSA.83.10","translation_id":"net-engnet","book_id":"PSA","chapter":83,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"83.10","text":"Endor is not mentioned in the accounts of Gideon’s or Barak’s victories, but both battles took place in the general vicinity of the town. (See Y. Aharoni and M. Avi-Yonah, The Macmillan Bible Atlas , 46, 54.) Because Sisera and Jabin are mentioned in v. 9 b, many understand them to be the subject of the verbs in v. 10 , though they relate v. 10 to Gideon’s victory, which is referred to in v. 9 a, 11. (See, for example, Y. Aharoni, The Land of the Bible , 263.)","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2083%3A10/1"}
{"id":2569,"verse_id":"PSA.83.11","translation_id":"net-engnet","book_id":"PSA","chapter":83,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"83.11","text":"Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon ( Judg 7:24-25 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2083%3A11/1"}
{"id":2570,"verse_id":"PSA.83.11","translation_id":"net-engnet","book_id":"PSA","chapter":83,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"83.11","text":"Zebah and Zalmunna were the Midianite kings. Gideon captured them and executed them ( Judg 8:1-21 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2083%3A11/2"}
{"id":2571,"verse_id":"PSA.83.14","translation_id":"net-engnet","book_id":"PSA","chapter":83,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"83.14","text":"The imagery of fire and flames suggests unrelenting, destructive judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2083%3A14/1"}
{"id":2572,"verse_id":"PSA.84.1","translation_id":"net-engnet","book_id":"PSA","chapter":84,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"84.1","text":". The psalmist expresses his desire to be in God’s presence in the Jerusalem temple, for the Lord is the protector of his people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2084%3A1/1"}
{"id":2573,"verse_id":"PSA.85.1","translation_id":"net-engnet","book_id":"PSA","chapter":85,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"85.1","text":". God’s people recall how he forgave their sins in the past, pray that he might now restore them to his favor, and anticipate renewed blessings.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2085%3A1/1"}
{"id":2574,"verse_id":"PSA.85.8","translation_id":"net-engnet","book_id":"PSA","chapter":85,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"85.8","text":"I will listen . Having asked for the Lord’s favor, the psalmist (who here represents the nation) anticipates a divine word of assurance.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2085%3A8/1"}
{"id":2575,"verse_id":"PSA.85.10","translation_id":"net-engnet","book_id":"PSA","chapter":85,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"85.10","text":"Deliverance and peace greet each other with a kiss . The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2085%3A10/2"}
{"id":2576,"verse_id":"PSA.85.11","translation_id":"net-engnet","book_id":"PSA","chapter":85,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"85.11","text":"The psalmist already sees undeniable signs of God’s faithfulness and expects deliverance to arrive soon.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2085%3A11/1"}
{"id":2577,"verse_id":"PSA.86.1","translation_id":"net-engnet","book_id":"PSA","chapter":86,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"86.1","text":". The psalmist appeals to God’s mercy as he asks for deliverance from his enemies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2086%3A1/1"}
{"id":2578,"verse_id":"PSA.87.1","translation_id":"net-engnet","book_id":"PSA","chapter":87,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"87.1","text":". The psalmist celebrates the Lord’s presence in Zion and the special status of its citizens.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2087%3A1/1"}
{"id":2579,"verse_id":"PSA.87.4","translation_id":"net-engnet","book_id":"PSA","chapter":87,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"87.4","text":"“ Rahab ,” which means “proud one,” is used here as a title for Egypt (see Isa 30:7 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2087%3A4/1"}
{"id":2580,"verse_id":"PSA.88.1","translation_id":"net-engnet","book_id":"PSA","chapter":88,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"88.1","text":". The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2088%3A1/1"}
{"id":2581,"verse_id":"PSA.89.1","translation_id":"net-engnet","book_id":"PSA","chapter":89,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"89.1","text":". The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2089%3A1/1"}
{"id":2582,"verse_id":"PSA.89.2","translation_id":"net-engnet","book_id":"PSA","chapter":89,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"89.2","text":"You set up your faithfulness . This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2089%3A2/2"}
{"id":2583,"verse_id":"PSA.89.12","translation_id":"net-engnet","book_id":"PSA","chapter":89,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"89.12","text":"Tabor and Hermon were two of the most prominent mountains in Palestine.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2089%3A12/1"}
{"id":2584,"verse_id":"PSA.89.13","translation_id":"net-engnet","book_id":"PSA","chapter":89,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"89.13","text":"The Lord’s arm , hand , and right hand all symbolize his activities, especially his exploits in war.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2089%3A13/1"}
{"id":2585,"verse_id":"PSA.89.14","translation_id":"net-engnet","book_id":"PSA","chapter":89,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"89.14","text":"The Lord’s throne symbolizes his kingship.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2089%3A14/1"}
{"id":2586,"verse_id":"PSA.89.18","translation_id":"net-engnet","book_id":"PSA","chapter":89,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"89.18","text":"The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2089%3A18/2"}
{"id":2587,"verse_id":"PSA.89.26","translation_id":"net-engnet","book_id":"PSA","chapter":89,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"89.26","text":"You are my father . The Davidic king was viewed as God’s “son” (see 2 Sam 7:14 ; Ps 2:7 ). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2089%3A26/1"}
{"id":2588,"verse_id":"PSA.89.27","translation_id":"net-engnet","book_id":"PSA","chapter":89,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"89.27","text":"The firstborn son typically had special status and received special privileges.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2089%3A27/1"}
{"id":2589,"verse_id":"PSA.89.49","translation_id":"net-engnet","book_id":"PSA","chapter":89,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"89.49","text":"The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2089%3A49/1"}
{"id":2590,"verse_id":"PSA.89.52","translation_id":"net-engnet","book_id":"PSA","chapter":89,"verse":52,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"89.52","text":"The final verse of , v. 52 , is a conclusion to this third “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth “books” of the Psalter (see Pss 41:13; 72:18-19; 106:48 , respectively).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2089%3A52/1"}
{"id":2591,"verse_id":"PSA.90.1","translation_id":"net-engnet","book_id":"PSA","chapter":90,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"90.1","text":". In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2090%3A1/1"}
{"id":2592,"verse_id":"PSA.90.4","translation_id":"net-engnet","book_id":"PSA","chapter":90,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"90.4","text":"The divisions of the nighttime . The ancient Israelites divided the night into distinct periods, or “watches.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2090%3A4/2"}
{"id":2593,"verse_id":"PSA.90.10","translation_id":"net-engnet","book_id":"PSA","chapter":90,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"90.10","text":"We fly away . The psalmist compares life to a bird that quickly flies off (see Job 20:8 ).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Psalm%2090%3A10/6"}
{"id":2594,"verse_id":"PSA.90.14","translation_id":"net-engnet","book_id":"PSA","chapter":90,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"90.14","text":"Morning is used metaphorically for a time of renewed joy after affliction (see Pss 30:5; 46:5; 49:14; 59:16; 143:8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2090%3A14/1"}
{"id":2595,"verse_id":"PSA.91.1","translation_id":"net-engnet","book_id":"PSA","chapter":91,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"91.1","text":". In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13 ). In vv. 14-16 God himself promises to keep his loyal follower safe.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2091%3A1/1"}
{"id":2596,"verse_id":"PSA.91.1","translation_id":"net-engnet","book_id":"PSA","chapter":91,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"91.1","text":"The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%2091%3A1/4"}
{"id":2597,"verse_id":"PSA.91.6","translation_id":"net-engnet","book_id":"PSA","chapter":91,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"91.6","text":"As in Deut 32:23-24 , vv. 5-6 closely associate military attack and deadly disease. Perhaps the latter alludes to one of the effects of siege warfare on the population of an entrapped city, which was especially vulnerable to the outbreak of epidemics.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2091%3A6/1"}
{"id":2598,"verse_id":"PSA.92.1","translation_id":"net-engnet","book_id":"PSA","chapter":92,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"92.1","text":". The psalmist praises God because he defeats the wicked and vindicates his loyal followers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2092%3A1/1"}
{"id":2599,"verse_id":"PSA.92.10","translation_id":"net-engnet","book_id":"PSA","chapter":92,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"92.10","text":"The horn of the wild ox is frequently a metaphor for military strength; the idiom “to exalt/lift up the horn” signifies military victory (see 1 Sam 2:10 ; Pss 75:10; 89:24 ; Lam 2:17 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2092%3A10/1"}
{"id":2600,"verse_id":"PSA.92.12","translation_id":"net-engnet","book_id":"PSA","chapter":92,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"92.12","text":"The cedars of the Lebanon forest were well-known in ancient Israel for their immense size.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2092%3A12/2"}
{"id":2601,"verse_id":"PSA.93.1","translation_id":"net-engnet","book_id":"PSA","chapter":93,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"93.1","text":". The psalmist affirms that the Lord is the king of the universe who preserves order and suppresses the destructive forces in the world.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2093%3A1/1"}
{"id":2602,"verse_id":"PSA.93.5","translation_id":"net-engnet","book_id":"PSA","chapter":93,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"93.5","text":"The rules you set down . God’s covenant contains a clear, reliable witness to his moral character and demands.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2093%3A5/2"}
{"id":2603,"verse_id":"PSA.93.5","translation_id":"net-engnet","book_id":"PSA","chapter":93,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"93.5","text":"Holiness refers here to God’s royal transcendence (see vv. 1-4 ), as well as his moral authority and perfection (see v. 5 a).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2093%3A5/3"}
{"id":2604,"verse_id":"PSA.94.1","translation_id":"net-engnet","book_id":"PSA","chapter":94,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"94.1","text":". The psalmist asks God to judge the wicked and affirms his confidence in God’s justice.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2094%3A1/1"}
{"id":2605,"verse_id":"PSA.94.16","translation_id":"net-engnet","book_id":"PSA","chapter":94,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"94.16","text":"Who will stand up for me…? The questions anticipate the answer, “No one except God” (see v. 17 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2094%3A16/2"}
{"id":2606,"verse_id":"PSA.95.1","translation_id":"net-engnet","book_id":"PSA","chapter":95,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"95.1","text":". The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2095%3A1/1"}
{"id":2607,"verse_id":"PSA.95.8","translation_id":"net-engnet","book_id":"PSA","chapter":95,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"95.8","text":"The name Meribah means “strife.” Two separate but similar incidents at Meribah are recorded in the Pentateuch ( Exod 17:1-7 ; Num 20:1-13 , see also Pss 81:7; 106:32 ). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2095%3A8/2"}
{"id":2608,"verse_id":"PSA.95.8","translation_id":"net-engnet","book_id":"PSA","chapter":95,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"95.8","text":"The name Massah means “testing.” This was another name (along with Meribah) given to the place where Israel complained following the Red Sea Crossing (see Exod 17:1-7 , as well as Deut 6:16; 9:22; 33:8 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2095%3A8/3"}
{"id":2609,"verse_id":"PSA.96.1","translation_id":"net-engnet","book_id":"PSA","chapter":96,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"96.1","text":". The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2096%3A1/1"}
{"id":2610,"verse_id":"PSA.97.2","translation_id":"net-engnet","book_id":"PSA","chapter":97,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"97.2","text":"The Lord’s throne symbolizes his kingship.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2097%3A2/1"}
{"id":2611,"verse_id":"PSA.98.1","translation_id":"net-engnet","book_id":"PSA","chapter":98,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"98.1","text":". The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2098%3A1/1"}
{"id":2612,"verse_id":"PSA.98.1","translation_id":"net-engnet","book_id":"PSA","chapter":98,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"98.1","text":"A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%2098%3A1/2"}
{"id":2613,"verse_id":"PSA.99.1","translation_id":"net-engnet","book_id":"PSA","chapter":99,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"99.1","text":". The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2099%3A1/1"}
{"id":2614,"verse_id":"PSA.99.1","translation_id":"net-engnet","book_id":"PSA","chapter":99,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"99.1","text":"Winged angels ( Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18 ). They are pictured as winged creatures ( Exod 25:20; 37:9 ; 1 Kgs 6:24-27 ; Ezek 10:8, 19 ) and serve as the very throne of God when the ark of the covenant is in view ( Ps 99:1 ; see Num 7:89 ; 1 Sam 4:4 ; 2 Sam 6:2 ; 2 Kgs 19:15 ). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20 ). In Ps 18:10 the image of a cherub serves to personify the wind.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%2099%3A1/3"}
{"id":2615,"verse_id":"PSA.99.7","translation_id":"net-engnet","book_id":"PSA","chapter":99,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"99.7","text":"A pillar of cloud . The psalmist refers to the reality described in Exod 33:9-10 ; Num 12:5 ; and Deut 31:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%2099%3A7/1"}
{"id":2616,"verse_id":"PSA.102.1","translation_id":"net-engnet","book_id":"PSA","chapter":102,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"102.1","text":". The psalmist laments his oppressed state, but longs for a day when the Lord will restore Jerusalem and vindicate his suffering people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20102%3A1/1"}
{"id":2617,"verse_id":"PSA.102.4","translation_id":"net-engnet","book_id":"PSA","chapter":102,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"102.4","text":"I am unable to eat food . During his time of mourning, the psalmist refrained from eating. In the following verse he describes metaphorically the physical effects of fasting.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%20102%3A4/3"}
{"id":2618,"verse_id":"PSA.102.6","translation_id":"net-engnet","book_id":"PSA","chapter":102,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"102.6","text":"By comparing himself to a screech owl among the ruins , the psalmist may be highlighting his loneliness (see v. 7 ), though he may also be comparing his cries for help to the owl’s screech.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%20102%3A6/3"}
{"id":2619,"verse_id":"PSA.102.9","translation_id":"net-engnet","book_id":"PSA","chapter":102,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"102.9","text":"Mourners would sometimes put ashes on their head or roll in ashes as a sign of mourning (see 2 Sam 13:19 ; Job 2:8 ; Isa 58:5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20102%3A9/1"}
{"id":2620,"verse_id":"PSA.103.1","translation_id":"net-engnet","book_id":"PSA","chapter":103,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"103.1","text":". The psalmist praises God for his mercy and willingness to forgive his people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20103%3A1/1"}
{"id":2621,"verse_id":"PSA.103.5","translation_id":"net-engnet","book_id":"PSA","chapter":103,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"103.5","text":"The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20103%3A5/2"}
{"id":2622,"verse_id":"PSA.104.1","translation_id":"net-engnet","book_id":"PSA","chapter":104,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"104.1","text":". The psalmist praises God as the ruler of the world who sustains all life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20104%3A1/1"}
{"id":2623,"verse_id":"PSA.104.3","translation_id":"net-engnet","book_id":"PSA","chapter":104,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"104.3","text":"Verse 3 may depict the Lord riding a cherub, which is in turn propelled by the wind current. Another option is that the wind is personified as a cherub. See Ps 18:10 and the discussion of ancient Near Eastern parallels to the imagery in M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20104%3A3/2"}
{"id":2624,"verse_id":"PSA.104.6","translation_id":"net-engnet","book_id":"PSA","chapter":104,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"104.6","text":"Verse 6 refers to the condition described in Gen 1:2 (note the use of the Hebrew term תְּהוֹם [ tÿhom , “watery deep”] in both texts).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%20104%3A6/3"}
{"id":2625,"verse_id":"PSA.104.16","translation_id":"net-engnet","book_id":"PSA","chapter":104,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"104.16","text":"The trees of the Lord are the cedars of Lebanon (see the next line), which are viewed as special because of their great size and grandeur. The Lebanon forest was viewed elsewhere in the OT as the “garden of God” (see Ezek 31:8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20104%3A16/1"}
{"id":2626,"verse_id":"PSA.104.21","translation_id":"net-engnet","book_id":"PSA","chapter":104,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"104.21","text":"The lions’ roaring is viewed as a request for food from God .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20104%3A21/1"}
{"id":2627,"verse_id":"PSA.106.1","translation_id":"net-engnet","book_id":"PSA","chapter":106,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"106.1","text":". The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20106%3A1/1"}
{"id":2628,"verse_id":"PSA.106.14","translation_id":"net-engnet","book_id":"PSA","chapter":106,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"106.14","text":"They had an insatiable craving . This is described in Num 11:4-35 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20106%3A14/1"}
{"id":2629,"verse_id":"PSA.106.18","translation_id":"net-engnet","book_id":"PSA","chapter":106,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"106.18","text":"Verses 16-18 describe the events of Num 16:1-40 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20106%3A18/1"}
{"id":2630,"verse_id":"PSA.106.25","translation_id":"net-engnet","book_id":"PSA","chapter":106,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"106.25","text":"They grumbled in their tents . See Deut 1:27 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20106%3A25/1"}
{"id":2631,"verse_id":"PSA.106.30","translation_id":"net-engnet","book_id":"PSA","chapter":106,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"106.30","text":"The intervention of Phinehas is recounted in Num 25:7-8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20106%3A30/1"}
{"id":2632,"verse_id":"PSA.106.36","translation_id":"net-engnet","book_id":"PSA","chapter":106,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"106.36","text":"Became a snare . See Exod 23:33 ; Judg 2:3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20106%3A36/2"}
{"id":2633,"verse_id":"PSA.106.38","translation_id":"net-engnet","book_id":"PSA","chapter":106,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"106.38","text":"Num 35:33-34 explains that bloodshed defiles a land.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20106%3A38/1"}
{"id":2634,"verse_id":"PSA.106.48","translation_id":"net-engnet","book_id":"PSA","chapter":106,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"106.48","text":"The final verse (v. 48 ) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52 , respectively).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%20106%3A48/4"}
{"id":2635,"verse_id":"PSA.107.1","translation_id":"net-engnet","book_id":"PSA","chapter":107,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"107.1","text":". The psalmist praises God for his kindness to his exiled people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20107%3A1/1"}
{"id":2636,"verse_id":"PSA.107.7","translation_id":"net-engnet","book_id":"PSA","chapter":107,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"107.7","text":"A level road . See Jer 31:9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20107%3A7/1"}
{"id":2637,"verse_id":"PSA.107.16","translation_id":"net-engnet","book_id":"PSA","chapter":107,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"107.16","text":"The language of v. 16 recalls Isa 45:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20107%3A16/1"}
{"id":2638,"verse_id":"PSA.107.23","translation_id":"net-engnet","book_id":"PSA","chapter":107,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"107.23","text":"Verses 23-30 , which depict the Lord rescuing sailors from a storm at sea, do not seem to describe the exiles’ situation, unless the word picture is metaphorical. Perhaps the psalmist here broadens his scope and offers an example of God’s kindness to the needy beyond the covenant community.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20107%3A23/1"}
{"id":2639,"verse_id":"PSA.108.1","translation_id":"net-engnet","book_id":"PSA","chapter":108,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"108.1","text":". With some minor variations, this psalm is a composite of Ps 57:7-11 (see vv. 1-5 ) and Ps 60:5-12 (see vv. 6-13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20108%3A1/1"}
{"id":2640,"verse_id":"PSA.108.7","translation_id":"net-engnet","book_id":"PSA","chapter":108,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"108.7","text":"Shechem stands for the territory west of the Jordan River; the valley of Succoth represents the region east of the Jordan.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20108%3A7/2"}
{"id":2641,"verse_id":"PSA.108.8","translation_id":"net-engnet","book_id":"PSA","chapter":108,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"108.8","text":"Judah , like Ephraim, was the other major tribe west of the Jordan River. The Davidic king, symbolized here by the royal scepter , came from this tribe.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%20108%3A8/3"}
{"id":2642,"verse_id":"PSA.108.9","translation_id":"net-engnet","book_id":"PSA","chapter":108,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"108.9","text":"The metaphor of the wash basin , used to rinse one’s hands and feet, suggests that Moab , in contrast to Israel’s elevated position (vv. 7-8 ), would be reduced to the status of a servant.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20108%3A9/1"}
{"id":2643,"verse_id":"PSA.108.10","translation_id":"net-engnet","book_id":"PSA","chapter":108,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"108.10","text":"The psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 9 , but he is also aware that God has seemingly rejected the nation of Israel (v. 11 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20108%3A10/1"}
{"id":2644,"verse_id":"PSA.108.13","translation_id":"net-engnet","book_id":"PSA","chapter":108,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"108.13","text":"On the expression trample down our enemies see Ps 44:5 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20108%3A13/2"}
{"id":2645,"verse_id":"PSA.109.1","translation_id":"net-engnet","book_id":"PSA","chapter":109,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"109.1","text":". Appealing to God’s justice, the psalmist asks God to vindicate him and to bring severe judgment down upon his enemies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20109%3A1/1"}
{"id":2646,"verse_id":"PSA.109.6","translation_id":"net-engnet","book_id":"PSA","chapter":109,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"109.6","text":"In vv. 6-19 the psalmist calls on God to judge his enemies severely. Some attribute this curse-list to the psalmist’s enemies rather than the psalmist. In this case one should paraphrase v. 6 : “They say about me, ‘Appoint an evil man, etc.’” Those supporting this line of interpretation point out that vv. 2-5 and 20 refer to the enemies’ attack on the psalmist being a verbal one. Furthermore in vv. 1-5, 20 the psalmist speaks of his enemies in the plural, while vv. 6-19 refer to an individual. This use of the singular in vv. 6-19 could be readily explained if this is the psalmist’s enemies’ curse on him. However, it is much more natural to understand vv. 6-19 as the psalmist’s prayer against his enemies. There is no introductory quotation formula in v. 6 to indicate that the psalmist is quoting anyone, and the statement “may the Lord repay my accusers in this way” in v. 20 most naturally appears to be a fitting conclusion to the prayer in vv. 6-19 . But what about the use of the singular in vv. 6-19 ? Often in the psalms the psalmist will describe his enemies as a group, but then speak of them as an individual as well, as if viewing his adversaries collectively as one powerful foe. See, for example, , where the psalmist uses both the plural (vv. 1, 6 ) and the singular (vv. 2, 4-5 ) in referring to enemies. Perhaps by using the singular in such cases, the psalmist wants to single out each enemy for individual attention, or perhaps he has one especially hostile enemy in mind who epitomizes the opposition of the whole group. This may well be the case in . Perhaps we should understand the singular throughout vv. 6-19 in the sense of “each and every one.” For a lengthy and well-reasoned defense of the opposite view – that vv. 6-19 are a quotation of what the enemies said about the psalmist – see L. C. Allen, Psalms 101-150 (WBC), 72-73.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20109%3A6/1"}
{"id":2647,"verse_id":"PSA.109.13","translation_id":"net-engnet","book_id":"PSA","chapter":109,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"109.13","text":"On the expression cut off see Ps 37:28 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20109%3A13/2"}
{"id":2648,"verse_id":"PSA.109.17","translation_id":"net-engnet","book_id":"PSA","chapter":109,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"109.17","text":"A curse in OT times consists of a formal appeal to God to bring judgment down upon another. Curses were sometimes justified (such as the one spoken by the psalmist here in vv. 6-19 ), but when they were not, the one pronouncing the curse was in danger of bringing the anticipated judgment down upon himself.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20109%3A17/1"}
{"id":2649,"verse_id":"PSA.109.25","translation_id":"net-engnet","book_id":"PSA","chapter":109,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"109.25","text":"They shake their heads . Apparently shaking the head was a taunting gesture. See also Job 16:4 ; Ps 22:7 ; Lam 2:15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20109%3A25/2"}
{"id":2650,"verse_id":"PSA.110.1","translation_id":"net-engnet","book_id":"PSA","chapter":110,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"110.1","text":". In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1 , the second in v. 4 . In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20110%3A1/1"}
{"id":2651,"verse_id":"PSA.110.1","translation_id":"net-engnet","book_id":"PSA","chapter":110,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"110.1","text":"My lord . In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45 ; Mark 12:36-37 ; Luke 20:42-44 ; Acts 2:34-35 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%20110%3A1/3"}
{"id":2652,"verse_id":"PSA.110.3","translation_id":"net-engnet","book_id":"PSA","chapter":110,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"110.3","text":"The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Psalm%20110%3A3/5"}
{"id":2653,"verse_id":"PSA.110.4","translation_id":"net-engnet","book_id":"PSA","chapter":110,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"110.4","text":"You are an eternal priest . The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem ( 1 Chr 15:11-15 ), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people ( 2 Sam 6:12-19 ). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people ().","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%20110%3A4/3"}
{"id":2654,"verse_id":"PSA.110.4","translation_id":"net-engnet","book_id":"PSA","chapter":110,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"110.4","text":"The Davidic king’s priestly role is analogous to that of Melchizedek , who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham ( Gen 14:18-20 ). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see ). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Psalm%20110%3A4/5"}
{"id":2655,"verse_id":"PSA.112.1","translation_id":"net-engnet","book_id":"PSA","chapter":112,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"112.1","text":". This wisdom psalm lists some of the benefits of living a godly life. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20112%3A1/1"}
{"id":2656,"verse_id":"PSA.113.7","translation_id":"net-engnet","book_id":"PSA","chapter":113,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"113.7","text":"The language of v. 7 is almost identical to that of 1 Sam 2:8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20113%3A7/1"}
{"id":2657,"verse_id":"PSA.114.1","translation_id":"net-engnet","book_id":"PSA","chapter":114,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"114.1","text":". The psalmist recalls the events of the exodus and conquest and celebrates God’s kingship over his covenant people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20114%3A1/1"}
{"id":2658,"verse_id":"PSA.114.3","translation_id":"net-engnet","book_id":"PSA","chapter":114,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"114.3","text":"The psalmist recalls the crossing of the Red Sea ( Exod 14:21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20114%3A3/1"}
{"id":2659,"verse_id":"PSA.114.3","translation_id":"net-engnet","book_id":"PSA","chapter":114,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"114.3","text":"The psalmist recalls the crossing of the Jordan River ( Josh 3:13, 16 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%20114%3A3/3"}
{"id":2660,"verse_id":"PSA.114.4","translation_id":"net-engnet","book_id":"PSA","chapter":114,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"114.4","text":"The mountains skipped like rams, the hills like lambs . This may recall the theophany at Sinai when the mountain shook before God’s presence ( Exod 19:18 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20114%3A4/1"}
{"id":2661,"verse_id":"PSA.114.8","translation_id":"net-engnet","book_id":"PSA","chapter":114,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"114.8","text":"In v. 8 the psalmist recalls the event(s) recorded in Exod 17:6 and/or Num 20:11 (see also Deut 8:15 and Ps 78:15-16, 20 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20114%3A8/1"}
{"id":2662,"verse_id":"PSA.115.1","translation_id":"net-engnet","book_id":"PSA","chapter":115,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"115.1","text":". The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20115%3A1/1"}
{"id":2663,"verse_id":"PSA.115.3","translation_id":"net-engnet","book_id":"PSA","chapter":115,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"115.3","text":"He does whatever he pleases . Such sovereignty is characteristic of kings (see Eccl 8:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20115%3A3/1"}
{"id":2664,"verse_id":"PSA.116.1","translation_id":"net-engnet","book_id":"PSA","chapter":116,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"116.1","text":". The psalmist thanks the Lord for delivering him from a life threatening crisis and promises to tell the entire covenant community what God has done for him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20116%3A1/1"}
{"id":2665,"verse_id":"PSA.117.1","translation_id":"net-engnet","book_id":"PSA","chapter":117,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"117.1","text":". The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20117%3A1/1"}
{"id":2666,"verse_id":"PSA.118.1","translation_id":"net-engnet","book_id":"PSA","chapter":118,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"118.1","text":". The psalmist thanks God for his deliverance and urges others to join him in praise.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20118%3A1/1"}
{"id":2667,"verse_id":"PSA.118.10","translation_id":"net-engnet","book_id":"PSA","chapter":118,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"118.10","text":"The reference to an attack by the nations suggests the psalmist may have been a military leader.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20118%3A10/1"}
{"id":2668,"verse_id":"PSA.118.25","translation_id":"net-engnet","book_id":"PSA","chapter":118,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"118.25","text":"A petition for deliverance and success seems odd in a psalm thanking God for deliverance, but it is not unique (see Ps 9:19-20 ). The people ask God to continue to intervene for them as he has for the psalmist.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20118%3A25/1"}
{"id":2669,"verse_id":"PSA.118.26","translation_id":"net-engnet","book_id":"PSA","chapter":118,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"118.26","text":"The people refer here to the psalmist, who enters the Lord ’s temple to thank him publicly (see vv. 19-21 ), as the one who comes in the name of the Lord .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20118%3A26/1"}
{"id":2670,"verse_id":"PSA.118.28","translation_id":"net-engnet","book_id":"PSA","chapter":118,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"118.28","text":"You are my God . The psalmist speaks again (see v. 21 ), responding to the words of the worshipers (vv. 22-27 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20118%3A28/1"}
{"id":2671,"verse_id":"PSA.119.1","translation_id":"net-engnet","book_id":"PSA","chapter":119,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"119.1","text":". The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8 ) begins with the letter alef ( א ), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16 ) begins with the second letter of the alphabet, each verse in section three (vv. 17-24 ) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20119%3A1/1"}
{"id":2672,"verse_id":"PSA.119.86","translation_id":"net-engnet","book_id":"PSA","chapter":119,"verse":86,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"119.86","text":"God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20119%3A86/1"}
{"id":2673,"verse_id":"PSA.119.119","translation_id":"net-engnet","book_id":"PSA","chapter":119,"verse":119,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"119.119","text":"Traditionally “dross” (so KJV, ASV, NIV). The metaphor comes from metallurgy; “slag” is the substance left over after the metallic ore has been refined.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20119%3A119/1"}
{"id":2674,"verse_id":"PSA.119.119","translation_id":"net-engnet","book_id":"PSA","chapter":119,"verse":119,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"119.119","text":"As he explains in the next verse, the psalmist’s fear of judgment motivates him to obey God’s rules .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20119%3A119/2"}
{"id":2675,"verse_id":"PSA.120.1","translation_id":"net-engnet","book_id":"PSA","chapter":120,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"120.1","text":". The genre and structure of this psalm are uncertain. It begins like a thanksgiving psalm, with a brief notice that God has heard the psalmist’s prayer for help and has intervened. But v. 2 is a petition for help, followed by a taunt directed toward enemies (vv. 3-4 ) and a lament (vv. 5-7 ). Perhaps vv. 2-7 recall the psalmist’s prayer when he cried out to the Lord.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20120%3A1/1"}
{"id":2676,"verse_id":"PSA.120.5","translation_id":"net-engnet","book_id":"PSA","chapter":120,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"120.5","text":"Meshech was located in central Anatolia (modern Turkey). Kedar was located in the desert to east-southeast of Israel. Because of the reference to Kedar, it is possible that Ps 120:5 refers to a different Meshech, perhaps one associated with the individual mentioned as a descendant of Aram in 1 Chr 1:17 . (However, the LXX in 1 Chr 1:17 follows the parallel text in Gen 10:23 , which reads “Mash,” not Meshech.) It is, of course, impossible that the psalmist could have been living in both the far north and the east at the same time. For this reason one must assume that he is recalling his experience as a wanderer among the nations or that he is using the geographical terms metaphorically and sarcastically to suggest that the enemies who surround him are like the barbarians who live in these distant regions. For a discussion of the problem, see L. C. Allen, Psalms 101-150 (WBC), 146.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%20120%3A5/3"}
{"id":2677,"verse_id":"PSA.121.1","translation_id":"net-engnet","book_id":"PSA","chapter":121,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"121.1","text":". The psalm affirms that the Lord protects his people Israel. Unless the psalmist addresses an observer (note the second person singular forms in vv. 3-8 ), it appears there are two or three speakers represented in the psalm, depending on how one takes v. 3 . The translation assumes that speaker one talks in vv. 1-2 , that speaker two responds to him with a prayer in v. 3 (this assumes the verbs are true jussives of prayer), and that speaker three responds with words of assurance in vv. 4-8 . If the verbs in v. 3 are taken as a rhetorical use of the jussive, then there are two speakers. Verses 3-8 are speaker two’s response to the words of speaker one. See the note on the word “sleep” at the end of v. 3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20121%3A1/1"}
{"id":2678,"verse_id":"PSA.121.1","translation_id":"net-engnet","book_id":"PSA","chapter":121,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"121.1","text":"The precise significance of this title, which appears in Pss 120-134 , is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20121%3A1/2"}
{"id":2679,"verse_id":"PSA.121.6","translation_id":"net-engnet","book_id":"PSA","chapter":121,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"121.6","text":"One hardly thinks of the moon’s rays as being physically harmful, like those of the sun. The reference to the moon may simply lend poetic balance to the verse, but it is likely that the verse reflects an ancient, primitive belief that the moon could have an adverse effect on the mind (note the English expression “moonstruck,” which reflects such a belief). Another possibility is that the sun and moon stand by metonymy for harmful forces characteristic of the day and night, respectively.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20121%3A6/1"}
{"id":2680,"verse_id":"PSA.122.1","translation_id":"net-engnet","book_id":"PSA","chapter":122,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"122.1","text":". The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20122%3A1/1"}
{"id":2681,"verse_id":"PSA.122.1","translation_id":"net-engnet","book_id":"PSA","chapter":122,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"122.1","text":"The precise significance of this title, which appears in Pss 120-134 , is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20122%3A1/2"}
{"id":2682,"verse_id":"PSA.123.1","translation_id":"net-engnet","book_id":"PSA","chapter":123,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"123.1","text":". The psalmist, speaking for God’s people, acknowledges his dependence on God in the midst of a crisis.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20123%3A1/1"}
{"id":2683,"verse_id":"PSA.123.1","translation_id":"net-engnet","book_id":"PSA","chapter":123,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"123.1","text":"The precise significance of this title, which appears in Pss 120-134 , is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20123%3A1/2"}
{"id":2684,"verse_id":"PSA.123.2","translation_id":"net-engnet","book_id":"PSA","chapter":123,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"123.2","text":"Servants look to their master for food, shelter, and other basic needs.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20123%3A2/1"}
{"id":2685,"verse_id":"PSA.124.1","translation_id":"net-engnet","book_id":"PSA","chapter":124,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"124.1","text":". Israel acknowledges that the Lord delivered them from certain disaster.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20124%3A1/1"}
{"id":2686,"verse_id":"PSA.125.1","translation_id":"net-engnet","book_id":"PSA","chapter":125,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"125.1","text":". The psalmist affirms his confidence in the Lord’s protection and justice.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20125%3A1/1"}
{"id":2687,"verse_id":"PSA.126.1","translation_id":"net-engnet","book_id":"PSA","chapter":126,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"126.1","text":". Recalling the joy of past deliverance, God’s covenant community asks for a fresh display of God’s power and confidently anticipate their sorrow being transformed into joy.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20126%3A1/1"}
{"id":2688,"verse_id":"PSA.126.1","translation_id":"net-engnet","book_id":"PSA","chapter":126,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"126.1","text":"The precise significance of this title, which appears in Pss 120-134 , is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20126%3A1/2"}
{"id":2689,"verse_id":"PSA.126.5","translation_id":"net-engnet","book_id":"PSA","chapter":126,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"126.5","text":"O. Borowski says regarding this passage: “The dependence on rain for watering plants, the uncertainty of the quantity and timing of the rains, and the possibility of crop failure due to pests and diseases appear to have kept the farmer in a gloomy mood during sowing” ( Agriculture in Iron Age Israel , 54). Perhaps the people were experiencing a literal drought, the effects of which cause them to lament their plight as they plant their seed in hopes that the rain would come. However, most take the language as metaphorical. Like a farmer sowing his seed, the covenant community was enduring hardship as they waited for a new outpouring of divine blessing. Yet they are confident that a time of restoration will come and relieve their anxiety, just as the harvest brings relief and joy to the farmer.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20126%3A5/1"}
{"id":2690,"verse_id":"PSA.127.1","translation_id":"net-engnet","book_id":"PSA","chapter":127,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"127.1","text":". In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20127%3A1/1"}
{"id":2691,"verse_id":"PSA.127.1","translation_id":"net-engnet","book_id":"PSA","chapter":127,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"127.1","text":"The precise significance of this title, which appears in Pss 120-134 , is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20127%3A1/2"}
{"id":2692,"verse_id":"PSA.127.1","translation_id":"net-engnet","book_id":"PSA","chapter":127,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"127.1","text":"The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9 ; Ruth 4:11 ; 1 Sam 2:35 ; 2 Sam 7:27 ; 1 Kgs 11:38 ; 1 Chr 17:10, 25 . Having a family line provided security in ancient Israel.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%20127%3A1/3"}
{"id":2693,"verse_id":"PSA.128.1","translation_id":"net-engnet","book_id":"PSA","chapter":128,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"128.1","text":". The psalmist observes that the godly individual has genuine happiness because the Lord rewards such a person with prosperity and numerous children.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20128%3A1/1"}
{"id":2694,"verse_id":"PSA.128.1","translation_id":"net-engnet","book_id":"PSA","chapter":128,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"128.1","text":"The precise significance of this title, which appears in Pss 120-134 , is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20128%3A1/2"}
{"id":2695,"verse_id":"PSA.128.3","translation_id":"net-engnet","book_id":"PSA","chapter":128,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"128.3","text":"The metaphor of the fruitful vine pictures the wife as fertile; she will give her husband numerous children (see the next line).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20128%3A3/1"}
{"id":2696,"verse_id":"PSA.129.1","translation_id":"net-engnet","book_id":"PSA","chapter":129,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"129.1","text":". Israel affirms God’s justice and asks him to destroy the enemies of Zion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20129%3A1/1"}
{"id":2697,"verse_id":"PSA.130.1","translation_id":"net-engnet","book_id":"PSA","chapter":130,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"130.1","text":". The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20130%3A1/1"}
{"id":2698,"verse_id":"PSA.130.1","translation_id":"net-engnet","book_id":"PSA","chapter":130,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"130.1","text":"The precise significance of this title, which appears in Pss 120-134 , is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20130%3A1/2"}
{"id":2699,"verse_id":"PSA.131.1","translation_id":"net-engnet","book_id":"PSA","chapter":131,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"131.1","text":". The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20131%3A1/1"}
{"id":2700,"verse_id":"PSA.131.1","translation_id":"net-engnet","book_id":"PSA","chapter":131,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"131.1","text":"The precise significance of this title, which appears in Pss 120-134 , is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20131%3A1/2"}
{"id":2701,"verse_id":"PSA.132.1","translation_id":"net-engnet","book_id":"PSA","chapter":132,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"132.1","text":". The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20132%3A1/1"}
{"id":2702,"verse_id":"PSA.132.1","translation_id":"net-engnet","book_id":"PSA","chapter":132,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"132.1","text":"The precise significance of this title, which appears in Pss 120-134 , is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20132%3A1/2"}
{"id":2703,"verse_id":"PSA.132.6","translation_id":"net-engnet","book_id":"PSA","chapter":132,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"132.6","text":"Some understand Ephrathah as a reference to Kiriath-jearim because of the apparent allusion to this site in the next line (see the note on “Jaar”). The ark was kept in Kiriath-jearim after the Philistines released it (see 1 Sam 6:21-7:2 ). However, the switch in verbs from “heard about” to “found” suggests that Ephrathah not be equated with Jair. The group who is speaking heard about the ark while they were in Ephrath. They then went to retrieve it from Kiriath-jearim (“Jaar”). It is more likely that Ephrathah refers to a site near Bethel ( Gen 35:16, 19; 48:7 ) or to Bethlehem ( Ruth 4:11 ; Mic 5:2 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20132%3A6/2"}
{"id":2704,"verse_id":"PSA.133.1","translation_id":"net-engnet","book_id":"PSA","chapter":133,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"133.1","text":". The psalmist affirms the benefits of family unity.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20133%3A1/1"}
{"id":2705,"verse_id":"PSA.133.1","translation_id":"net-engnet","book_id":"PSA","chapter":133,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"133.1","text":"The precise significance of this title, which appears in Pss 120-134 , is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20133%3A1/2"}
{"id":2706,"verse_id":"PSA.133.3","translation_id":"net-engnet","book_id":"PSA","chapter":133,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"133.3","text":"Hermon refers to Mount Hermon, located north of Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20133%3A3/1"}
{"id":2707,"verse_id":"PSA.133.3","translation_id":"net-engnet","book_id":"PSA","chapter":133,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"133.3","text":"The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2 ). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20133%3A3/2"}
{"id":2708,"verse_id":"PSA.134.1","translation_id":"net-engnet","book_id":"PSA","chapter":134,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"134.1","text":". The psalmist calls on the temple servants to praise God (vv. 1-2 ). They in turn pronounce a blessing on the psalmist (v. 3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20134%3A1/1"}
{"id":2709,"verse_id":"PSA.134.1","translation_id":"net-engnet","book_id":"PSA","chapter":134,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"134.1","text":"The precise significance of this title, which appears in Pss 120-134 , is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20134%3A1/2"}
{"id":2710,"verse_id":"PSA.135.4","translation_id":"net-engnet","book_id":"PSA","chapter":135,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"135.4","text":"His special possession . The language echoes Exod 19:5 ; Deut 7:6; 14:2; 26:18 . See also Mal 3:17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20135%3A4/2"}
{"id":2711,"verse_id":"PSA.135.14","translation_id":"net-engnet","book_id":"PSA","chapter":135,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"135.14","text":"Verse 14 echoes Deut 32:36 , where Moses affirms that God mercifully relents from fully judging his wayward people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20135%3A14/2"}
{"id":2712,"verse_id":"PSA.136.1","translation_id":"net-engnet","book_id":"PSA","chapter":136,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"136.1","text":". In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20136%3A1/1"}
{"id":2713,"verse_id":"PSA.137.1","translation_id":"net-engnet","book_id":"PSA","chapter":137,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"137.1","text":". The Babylonian exiles lament their condition, vow to remain loyal to Jerusalem, and appeal to God for revenge on their enemies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20137%3A1/1"}
{"id":2714,"verse_id":"PSA.137.9","translation_id":"net-engnet","book_id":"PSA","chapter":137,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"137.9","text":"For other references to the wholesale slaughter of babies in the context of ancient Near Eastern warfare, see 2 Kgs 8:12 ; Isa 13:16 ; Hos 13:16 ; Nah 3:10 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20137%3A9/1"}
{"id":2715,"verse_id":"PSA.138.1","translation_id":"net-engnet","book_id":"PSA","chapter":138,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"138.1","text":". The psalmist vows to thank the Lord for his deliverance and protection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20138%3A1/1"}
{"id":2716,"verse_id":"PSA.139.1","translation_id":"net-engnet","book_id":"PSA","chapter":139,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"139.1","text":". The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20139%3A1/1"}
{"id":2717,"verse_id":"PSA.139.9","translation_id":"net-engnet","book_id":"PSA","chapter":139,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"139.9","text":"On the wings of the dawn . This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends , 126) and who is mentioned in Isa 14:12 as the father of Helel.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20139%3A9/2"}
{"id":2718,"verse_id":"PSA.139.15","translation_id":"net-engnet","book_id":"PSA","chapter":139,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"139.15","text":"The phrase depths of the earth may be metaphorical (euphemistic) or it may reflect a prescientific belief about the origins of the embryo deep beneath the earth’s surface (see H. W. Wolff, Anthropology of the Old Testament , 96-97). Job 1:21 also closely associates the mother’s womb with the earth.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20139%3A15/2"}
{"id":2719,"verse_id":"PSA.140.1","translation_id":"net-engnet","book_id":"PSA","chapter":140,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"140.1","text":". The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20140%3A1/1"}
{"id":2720,"verse_id":"PSA.141.3","translation_id":"net-engnet","book_id":"PSA","chapter":141,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"141.3","text":"My mouth…my lips . The psalmist asks God to protect him from speaking inappropriately or sinfully.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20141%3A3/2"}
{"id":2721,"verse_id":"PSA.141.4","translation_id":"net-engnet","book_id":"PSA","chapter":141,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"141.4","text":"Their delicacies . This probably refers to the enjoyment that a sinful lifestyle appears to offer.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%20141%3A4/3"}
{"id":2722,"verse_id":"PSA.141.5","translation_id":"net-engnet","book_id":"PSA","chapter":141,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"141.5","text":"May my head not refuse choice oil . The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20141%3A5/2"}
{"id":2723,"verse_id":"PSA.142.1","translation_id":"net-engnet","book_id":"PSA","chapter":142,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"142.1","text":". The psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20142%3A1/1"}
{"id":2724,"verse_id":"PSA.142.1","translation_id":"net-engnet","book_id":"PSA","chapter":142,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"142.1","text":"According to the superscription, David wrote this psalm while in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3 . See the superscription of .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Psalm%20142%3A1/3"}
{"id":2725,"verse_id":"PSA.143.3","translation_id":"net-engnet","book_id":"PSA","chapter":143,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"143.3","text":"Dark regions refers to Sheol, which the psalmist views as a dark place located deep in the ground (see Ps 88:6 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Psalm%20143%3A3/5"}
{"id":2726,"verse_id":"PSA.143.8","translation_id":"net-engnet","book_id":"PSA","chapter":143,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"143.8","text":"The way probably refers here to God’s moral and ethical standards and requirements (see v. 10 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20143%3A8/2"}
{"id":2727,"verse_id":"PSA.143.10","translation_id":"net-engnet","book_id":"PSA","chapter":143,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"143.10","text":"A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Psalm%20143%3A10/4"}
{"id":2728,"verse_id":"PSA.144.1","translation_id":"net-engnet","book_id":"PSA","chapter":144,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"144.1","text":". The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20144%3A1/1"}
{"id":2729,"verse_id":"PSA.144.6","translation_id":"net-engnet","book_id":"PSA","chapter":144,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"144.6","text":"Arrows and lightning bolts are associated in other texts (see Pss 18:14; 77:17-18 ; Zech 9:14 ), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological study of /” [Th.D. diss., Dallas Theological Seminary, 1983], 187).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20144%3A6/1"}
{"id":2730,"verse_id":"PSA.145.1","translation_id":"net-engnet","book_id":"PSA","chapter":145,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"145.1","text":". The psalmist praises God because he is a just and merciful king who cares for his people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20145%3A1/1"}
{"id":2731,"verse_id":"PSA.146.9","translation_id":"net-engnet","book_id":"PSA","chapter":146,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"146.9","text":"God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by resident aliens, the fatherless, and widows.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20146%3A9/1"}
{"id":2732,"verse_id":"PSA.147.1","translation_id":"net-engnet","book_id":"PSA","chapter":147,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"147.1","text":". The psalmist praises the Lord for he is the sovereign ruler of the world who cares for the needs of his covenant people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20147%3A1/1"}
{"id":2733,"verse_id":"PSA.148.4","translation_id":"net-engnet","book_id":"PSA","chapter":148,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"148.4","text":"The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7 . See also Ps 104:3 . For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World , 47.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20148%3A4/1"}
{"id":2734,"verse_id":"PSA.149.1","translation_id":"net-engnet","book_id":"PSA","chapter":149,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"149.1","text":". The psalmist calls upon God’s people to praise him because he is just and avenges them.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20149%3A1/1"}
{"id":2735,"verse_id":"PSA.149.2","translation_id":"net-engnet","book_id":"PSA","chapter":149,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"149.2","text":"The Lord is the king here, as the parallelism in the previous line (“their creator”) indicates.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Psalm%20149%3A2/2"}
{"id":2736,"verse_id":"PSA.150.1","translation_id":"net-engnet","book_id":"PSA","chapter":150,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"150.1","text":". The Psalter concludes with a resounding call for praise from everything that has breath.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Psalm%20150%3A1/1"}
{"id":2737,"verse_id":"PRO.1.2","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.2","text":"The noun “wisdom” ( חָכְמָה , khokhmah ) could be nuanced “moral skill.” It refers to “skill” that produces something of value. It is used in reference to the skill of seamen ( Ps 107:27 ), abilities of weavers ( Exod 35:26 ), capabilities of administrators ( 1 Kgs 3:28 ), or skill of craftsmen ( Exod 31:6 ). In the realm of moral living, it refers to skill in living – one lives life with moral skill so that something of lasting value is produced from one’s life.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A2/3"}
{"id":2738,"verse_id":"PRO.1.3","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.3","text":"The word “righteousness” ( צֶדֶק , tsedeq ) describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard ( Deut 25:15 ). In the moral realm it refers to “righteous” conduct that conforms to God’s law.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A3/5"}
{"id":2739,"verse_id":"PRO.1.3","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.3","text":"The Hebrew noun translated “equity” comes from the root יָשָׁר ( yashar ) which has the basic idea of “upright, straight, right.” It refers to activity that is morally upright and straight, that is, on the proper moral path. Elsewhere it is used in a concrete sense to describe cows walking straight down a path without turning right or left ( 1 Sam 6:12 ). Wisdom literature often uses the motif of the straight path to describe a morally “straight” life.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A3/7"}
{"id":2740,"verse_id":"PRO.1.7","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.7","text":"Hebrew word order is emphatic here. Normal word order is: verb + subject + direct object. Here it is: direct object + subject + verb (“wisdom and instruction fools despise”).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A7/7"}
{"id":2741,"verse_id":"PRO.1.15","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.15","text":"The word “path” ( נְתִיבָה , nÿtivah ) like the word “way” ( דֶּרֶךְ , derekh ) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A15/4"}
{"id":2742,"verse_id":"PRO.1.18","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.18","text":"They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves; but this is what they accomplish.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A18/1"}
{"id":2743,"verse_id":"PRO.1.20","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.20","text":"The verb רָנַן ( ranan , “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or lamentable sorrow (BDB 943 s.v.). Here it is an excited summons.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A20/2"}
{"id":2744,"verse_id":"PRO.1.20","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.20","text":"The word רְחֹבוֹת ( rÿkhovot , “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A20/4"}
{"id":2745,"verse_id":"PRO.1.21","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.21","text":"The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A21/2"}
{"id":2746,"verse_id":"PRO.1.22","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.22","text":"The term לֵצִים ( leysim , “scoffers; mockers”) comes from the root לִיץ ( lits , “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A22/4"}
{"id":2747,"verse_id":"PRO.1.22","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.22","text":"The term “fool” ( כְּסִיל , kÿsil ) refers to the morally insensitive dullard (BDB 493 s.v.).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A22/7"}
{"id":2748,"verse_id":"PRO.1.23","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.23","text":"The noun תּוֹכַחַת ( tokhakhat , “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A23/3"}
{"id":2749,"verse_id":"PRO.1.24","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.24","text":"This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A24/5"}
{"id":2750,"verse_id":"PRO.1.26","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.26","text":"Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4 ). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A26/2"}
{"id":2751,"verse_id":"PRO.1.27","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.27","text":"The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא ( sho ’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה ). Disaster will come swiftly and crush them like a devastating whirlwind.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A27/2"}
{"id":2752,"verse_id":"PRO.1.31","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.31","text":"The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A31/2"}
{"id":2753,"verse_id":"PRO.1.31","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.31","text":"The words “way” ( דֶּרֶךְ , derekh ) and “counsel” ( מוֹעֵצָה , mo ’ etsah ) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A31/3"}
{"id":2754,"verse_id":"PRO.1.32","translation_id":"net-engnet","book_id":"PRO","chapter":1,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.32","text":"The Hebrew verb “to kill” ( הָרַג , harag ) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%201%3A32/2"}
{"id":2755,"verse_id":"PRO.2.1","translation_id":"net-engnet","book_id":"PRO","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.1","text":"The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%202%3A1/1"}
{"id":2756,"verse_id":"PRO.2.1","translation_id":"net-engnet","book_id":"PRO","chapter":2,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.1","text":"Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’ az , “then”).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%202%3A1/3"}
{"id":2757,"verse_id":"PRO.2.1","translation_id":"net-engnet","book_id":"PRO","chapter":2,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.1","text":"The verb “to store up” ( צָפַן , tsafan ; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” ( לָקַח , laqakh ) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs , 43).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%202%3A1/4"}
{"id":2758,"verse_id":"PRO.2.2","translation_id":"net-engnet","book_id":"PRO","chapter":2,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.2","text":"The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%202%3A2/2"}
{"id":2759,"verse_id":"PRO.2.3","translation_id":"net-engnet","book_id":"PRO","chapter":2,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.3","text":"The noun recalls the second purpose of the book ( 1:2 ). It is also cognate to the last word of 2:2 , forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%202%3A3/3"}
{"id":2760,"verse_id":"PRO.2.4","translation_id":"net-engnet","book_id":"PRO","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.4","text":"The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11 ). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%202%3A4/3"}
{"id":2761,"verse_id":"PRO.2.4","translation_id":"net-engnet","book_id":"PRO","chapter":2,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.4","text":"The verb חָפַשׂ ( khafas ) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks ( Gen 44:12 ) and figuratively for searching the soul ( Ps 64:7 ). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%202%3A4/4"}
{"id":2762,"verse_id":"PRO.2.6","translation_id":"net-engnet","book_id":"PRO","chapter":2,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.6","text":"This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%202%3A6/3"}
{"id":2763,"verse_id":"PRO.2.7","translation_id":"net-engnet","book_id":"PRO","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.7","text":"The Hebrew word translated “upright” ( יָשָׁר , yashar ) is one of the terms used for the righteous. It points to the right conduct of the believer – that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%202%3A7/3"}
{"id":2764,"verse_id":"PRO.2.16","translation_id":"net-engnet","book_id":"PRO","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.16","text":"This purpose clause introduced by לְהַצִּילְךָ ( lÿhatsilkha , “to deliver you”) parallels the purpose clause introduced by לְהַצִּילְךָ (“to deliver you”) in v. 12 . There it introduced deliverance from the evil man, and now from the evil woman. The description of the evil man encompassed four poetic lines in the Hebrew text (vv. 12-15 ); likewise, the description of the evil woman is four poetic lines (vv. 16-19 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%202%3A16/1"}
{"id":2765,"verse_id":"PRO.2.19","translation_id":"net-engnet","book_id":"PRO","chapter":2,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.19","text":"The phrase “reach the paths of life” is a figurative expression for experiencing joy and fullness of blessing (BDB 673 s.v. נָשַׂג 2.a).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%202%3A19/2"}
{"id":2766,"verse_id":"PRO.3.1","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.1","text":"The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the Lord (5-12). Wisdom is commended as the most valuable possession (13-18), essential to creation (19-20), and the way to a long and safe life (21-26). There then follows a warning to avoid unneighborliness (27-30) and emulating the wicked (31-35).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A1/1"}
{"id":2767,"verse_id":"PRO.3.3","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.3","text":"This involves two implied comparisons (hypocatastasis). One is a comparison of living out the duties and responsibilities taught with binding a chain around the neck, and the other is a comparison of the inward appropriation of the teachings with writing them on a tablet. So the teachings are not only to become the lifestyle of the disciple but his very nature.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A3/2"}
{"id":2768,"verse_id":"PRO.3.5","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.5","text":"The word בְּטַח ( bÿtakh , “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח ; HALOT 120 s.v. I בטח ). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the Lord who is a reliable object of confidence.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A5/1"}
{"id":2769,"verse_id":"PRO.3.5","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.5","text":"The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A5/2"}
{"id":2770,"verse_id":"PRO.3.7","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.7","text":"The second colon clarifies the first. If one fears the Lord and turns away from evil, then he is depending on the Lord and not wise in his own eyes. There is a higher source of wisdom than human insight.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A7/2"}
{"id":2771,"verse_id":"PRO.3.10","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.10","text":"This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A10/2"}
{"id":2772,"verse_id":"PRO.3.18","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.18","text":"The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22 , suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A18/2"}
{"id":2773,"verse_id":"PRO.3.19","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.19","text":"The theme of God’s use of wisdom in creation is developed in Prov 8:22-31 . Because God established the world to operate according to the principle of wisdom it is impossible for anyone to live successfully in his world apart from the wisdom that only God can give.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A19/2"}
{"id":2774,"verse_id":"PRO.3.20","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.20","text":"The word תְּהוֹמוֹת ( tÿhomot , “primordial sea”) alludes to the chaotic “deep” in Gen 1:2 (BDB 1063 s.v. תְּהוֹם 3). This was viewed in the ancient world as a force to be reckoned with. However, God not only formed it but controls it (see J. Emerton, “Spring and Torrent in Ps 74:15 ,” VT 15 [1965]: 125).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A20/1"}
{"id":2775,"verse_id":"PRO.3.20","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.20","text":"This might refer to God’s action of dividing the waters to form the dry ground on the third day ( Gen 1:9-10 ) or, less likely, to the breaking up of the fountains of the deep at the flood ( Gen 7:11 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A20/2"}
{"id":2776,"verse_id":"PRO.3.20","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":20,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.20","text":"The two colons form a merism: The wisdom of God is behind all forces of nature, whether the violent breaking forth of its watery forces at creation or the provision of the gentle rain and dew throughout history (T. T. Perowne, Proverbs , 55).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A20/3"}
{"id":2777,"verse_id":"PRO.3.26","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.26","text":"The term רַגְלְךָ ( raglekha , “your foot”) functions as a synecdoche of part (= your foot) for the whole person (= you). This synecdoche develops the extended comparison between the hunter’s snare and calamity that afflicts the wicked.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A26/3"}
{"id":2778,"verse_id":"PRO.3.29","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.29","text":"The verb חָרַשׁ ( kharash ) means “to cut in; to engrave; to plough; to devise.” The idea of plotting is metaphorical for working, practicing or fabricating (BDB 360 s.v.).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A29/1"}
{"id":2779,"verse_id":"PRO.3.30","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.30","text":"The term רִיב ( riv ) can mean “quarrel” or “legal accusation” (BDB 936 s.v.). Both ideas would work but the more technical legal accusation fits the context better. This is a warning to not bring legal accusations against anyone without a legitimate reason.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A30/1"}
{"id":2780,"verse_id":"PRO.3.33","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.33","text":"The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A33/3"}
{"id":2781,"verse_id":"PRO.3.33","translation_id":"net-engnet","book_id":"PRO","chapter":3,"verse":33,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.33","text":"The term “bless” ( בָּרַךְ , barakh ) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%203%3A33/4"}
{"id":2782,"verse_id":"PRO.4.1","translation_id":"net-engnet","book_id":"PRO","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.1","text":"The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%204%3A1/1"}
{"id":2783,"verse_id":"PRO.4.9","translation_id":"net-engnet","book_id":"PRO","chapter":4,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.9","text":"The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9 ). The point is that grace will be given to the individual like a wreath about the head.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%204%3A9/1"}
{"id":2784,"verse_id":"PRO.4.12","translation_id":"net-engnet","book_id":"PRO","chapter":4,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.12","text":"The noun צַעֲדֶךָ ( tsa ’ adekha , “your steps”) and the temporal infinitive בְּלֶכְתְּךָ ( belekhtÿkha , “when you walk”) use the idiom of walking to represent the course of life. On that course there will be no obstacles; the “path” will be straight – morally and practically.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%204%3A12/1"}
{"id":2785,"verse_id":"PRO.4.12","translation_id":"net-engnet","book_id":"PRO","chapter":4,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.12","text":"The verb צָרַר ( tsarar , “to be narrow; to be constricted”) refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%204%3A12/2"}
{"id":2786,"verse_id":"PRO.4.12","translation_id":"net-engnet","book_id":"PRO","chapter":4,"verse":12,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.12","text":"The progression from walking to running is an idiom called “anabasis,” suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%204%3A12/3"}
{"id":2787,"verse_id":"PRO.4.15","translation_id":"net-engnet","book_id":"PRO","chapter":4,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.15","text":"The verb עָבַר (’ avar , “to cross over; to travel through”) ends both cola. In the first it warns against going on wrong paths; in the second it means “to go your own way,” but may hint that the way will cross over the wrong way. The rapid sequence of commands stresses the urgency of the matter.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%204%3A15/1"}
{"id":2788,"verse_id":"PRO.4.16","translation_id":"net-engnet","book_id":"PRO","chapter":4,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.16","text":"The verb is רָעַע ( ra ’ a ’), which means “to do evil; to harm.” The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. R. L. Alden says, “How sick to find peace only at the price of another man’s misfortune” ( Proverbs , 47).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%204%3A16/1"}
{"id":2789,"verse_id":"PRO.4.16","translation_id":"net-engnet","book_id":"PRO","chapter":4,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.16","text":"Heb “their sleep is robbed/seized”; these expressions are metonymical for their restlessness in plotting evil.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%204%3A16/2"}
{"id":2790,"verse_id":"PRO.4.16","translation_id":"net-engnet","book_id":"PRO","chapter":4,"verse":16,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.16","text":"The Hiphil imperfect ( Kethib ) means “cause to stumble.” This idiom (from hypocatastasis) means “bring injury/ruin to someone” (BDB 505-6 s.v. כָּשַׁל Hiph.1).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%204%3A16/3"}
{"id":2791,"verse_id":"PRO.4.19","translation_id":"net-engnet","book_id":"PRO","chapter":4,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.19","text":"The simile describes ignorance or spiritual blindness, sinfulness, calamity, despair.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%204%3A19/1"}
{"id":2792,"verse_id":"PRO.4.21","translation_id":"net-engnet","book_id":"PRO","chapter":4,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.21","text":"The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%204%3A21/3"}
{"id":2793,"verse_id":"PRO.4.23","translation_id":"net-engnet","book_id":"PRO","chapter":4,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.23","text":"The word תּוֹצְאוֹת ( tots ’ ot , from יָצָא , yatsa ’) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%204%3A23/2"}
{"id":2794,"verse_id":"PRO.4.26","translation_id":"net-engnet","book_id":"PRO","chapter":4,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.26","text":"The verb is a denominative Piel from the word פֶּלֶס ( peles ), “balance; scale.” In addition to telling the disciple to keep focused on a righteous life, the sage tells him to keep his path level, which is figurative for living the righteous life.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%204%3A26/2"}
{"id":2795,"verse_id":"PRO.4.27","translation_id":"net-engnet","book_id":"PRO","chapter":4,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.27","text":"The two verbs in this verse are from different roots, but nonetheless share the same semantic domain. The first verb is תֵּט ( tet ), a jussive from נָטָה ( natah ), which means “to turn aside” (Hiphil); the second verb is the Hiphil imperative of סוּר ( sur ), which means “to cause to turn to the side” (Hiphil). The disciple is not to leave the path of righteousness; but to stay on the path he must leave evil.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%204%3A27/1"}
{"id":2796,"verse_id":"PRO.5.1","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.1","text":"In this chapter the sage/father exhorts discretion (1, 2) then explains how to avoid seduction (3-6); this is followed by a second exhortation to prevention (7, 8) and an explanation that obedience will avoid ruin and regret (9-14); finally, he warns against sharing love with strangers (15-17) but to find it at home (18-23). For an analysis of the chapter, see J. E. Goldingay, “Proverbs V and IX,” RB 84 (1977): 80-93.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A1/1"}
{"id":2797,"verse_id":"PRO.5.2","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.2","text":"This “discretion” is the same word in 1:4 ; it is wise, prudential consideration, careful planning, or the ability to devise plans with a view to the best way to carry them out. If that ability is retained then temptations to digress will not interfere.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A2/2"}
{"id":2798,"verse_id":"PRO.5.3","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.3","text":"“Lips” is a metonymy of cause, referring to her words. Dripping honey is an implied comparison between the product and her words, which are flattering and smooth (cf. Song 4:11 ). See M. Dahood, “Honey That Drips. Notes on Proverbs 5:2-3 ,” Bib 54 (1973): 65-66.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A3/1"}
{"id":2799,"verse_id":"PRO.5.4","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.4","text":"Heb “her end” (so KJV). D. Kidner notes that Proverbs does not allow us to forget that there is an afterward ( Proverbs [TOTC], 65).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A4/1"}
{"id":2800,"verse_id":"PRO.5.4","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.4","text":"The verb “to be bitter” ( מָרַר , marar ) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi ( Ruth 1:20 ) or finding water that was undrinkable ( Exod 15:22-27 ). The word indicates that the sweet talking will turn out badly.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A4/2"}
{"id":2801,"verse_id":"PRO.5.4","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":4,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.4","text":"The Hebrew has “like a sword of [two] mouths,” meaning a double-edged sword that devours/cuts either way. There is no movement without damage. There may be a wordplay here with this description of the “sword with two mouths,” and the subject of the passage being the words of her mouth which also have two sides to them. The irony is cut by the idiom.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A4/4"}
{"id":2802,"verse_id":"PRO.5.6","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.6","text":"The verb נוּעַ ( nua ’) means “to quiver; to wave; to waver; to tremble”; cf. KJV “her ways are moveable”; NAB “her paths will ramble”; NLT “She staggers down a crooked trail.” The ways of the adulterous woman are unstable (BDB 631 s.v.).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A6/3"}
{"id":2803,"verse_id":"PRO.5.6","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.6","text":"The sadder part of the description is that this woman does not know how unstable her life is, or how uneven. However, Thomas suggests that it means, “she is not tranquil.” See D. W. Thomas, “A Note on לא תדע in Proverbs v 6 ,” JTS 37 (1936): 59.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A6/4"}
{"id":2804,"verse_id":"PRO.5.8","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.8","text":"There is a contrast made between “keep far away” ( הַרְחֵק , harkheq ) and “do not draw near” ( וְאַל־תִּקְרַב , vÿ ’ al-tiqrav ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A8/2"}
{"id":2805,"verse_id":"PRO.5.9","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.9","text":"The term הוֹד ( hod , “vigor; splendor; majesty”) in this context means the best time of one’s life (cf. NIV “your best strength”), the full manly vigor that will be wasted with licentiousness. Here it is paralleled by “years,” which refers to the best years of that vigor, the prime of life. Life would be ruined by living this way, or the revenge of the woman’s husband would cut it short.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A9/1"}
{"id":2806,"verse_id":"PRO.5.13","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.13","text":"The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A13/3"}
{"id":2807,"verse_id":"PRO.5.15","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.15","text":"Paul Kruger develops this section as an allegory consisting of a series of metaphors. He suggests that what is at issue is private versus common property. The images of the cistern, well, or fountain are used of a wife (e.g., Song 4:15 ) because she, like water, satisfies desires. Streams of water in the street would then mean sexual contact with a lewd woman. According to 7:12 she never stays home but is in the streets and is the property of many (P. Kruger, “Promiscuity and Marriage Fidelity? A Note on Prov 5:15-18 ,” JNSL 13 [1987]: 61-68).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A15/1"}
{"id":2808,"verse_id":"PRO.5.17","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.17","text":"The point is that what is private is not to be shared with strangers; it belongs in the home and in the marriage. The water from that cistern is not to be channeled to strangers or to the public.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A17/2"}
{"id":2809,"verse_id":"PRO.5.18","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.18","text":"The positive instruction is now given: Find pleasure in a fulfilling marriage. The “fountain” is another in the series of implied comparisons with the sexual pleasure that must be fulfilled at home. That it should be blessed (the passive participle of בָּרַךְ , barakh ) indicates that sexual delight is God-given; having it blessed would mean that it would be endowed with fruitfulness, that it would fulfill all that God intended it to do.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A18/1"}
{"id":2810,"verse_id":"PRO.5.19","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.19","text":"The verb שָׁגָה ( shagah ) means “to swerve; to meander; to reel” as in drunkenness; it signifies a staggering gait expressing the ecstatic joy of a captivated lover. It may also mean “to be always intoxicated with her love” (cf. NRSV).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A19/2"}
{"id":2811,"verse_id":"PRO.5.22","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.22","text":"The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A22/4"}
{"id":2812,"verse_id":"PRO.5.23","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.23","text":"The word אִוַּלְתּוֹ (’ ivvalto , “his folly”) is from the root אול and is related to the noun אֶוִיל (’ evil , “foolish; fool”). The noun אִוֶּלֶת (’ ivvelet , “folly”) describes foolish and destructive activity. It lacks understanding, destroys what wisdom builds, and leads to destruction if it is not corrected.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A23/2"}
{"id":2813,"verse_id":"PRO.5.23","translation_id":"net-engnet","book_id":"PRO","chapter":5,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.23","text":"The verb שָׁגָה ( shagah , “to swerve; to reel”) is repeated in a negative sense. If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him and he will be led to ruin.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%205%3A23/3"}
{"id":2814,"verse_id":"PRO.6.1","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.1","text":"The chapter advises release from foolish indebtedness (1-5), admonishes avoiding laziness (6-11), warns of the danger of poverty (9-11) and deviousness (12-15), lists conduct that the Lord hates (16-19), and warns about immorality (20-35).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A1/1"}
{"id":2815,"verse_id":"PRO.6.1","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.1","text":"It was fairly common for people to put up some kind of financial security for someone else, that is, to underwrite another’s debts. But the pledge in view here was foolish because the debtor was a neighbor who was not well known ( זָר , zar ), perhaps a misfit in the community. The one who pledged security for this one was simply gullible.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A1/3"}
{"id":2816,"verse_id":"PRO.6.6","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.6","text":"The sluggard ( עָצֵל , ’ atsel ) is the lazy or sluggish person (cf. NCV “lazy person”; NRSV, NLT “lazybones”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A6/1"}
{"id":2817,"verse_id":"PRO.6.9","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.9","text":"The use of the two rhetorical questions is designed to rebuke the lazy person in a forceful manner. The sluggard is spending too much time sleeping.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A9/1"}
{"id":2818,"verse_id":"PRO.6.10","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.10","text":"The writer might in this verse be imitating the words of the sluggard who just wants to take “a little nap.” The use is ironic, for by indulging in this little rest the lazy one comes to ruin.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A10/1"}
{"id":2819,"verse_id":"PRO.6.12","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.12","text":"The terms describe one who is both worthless and wicked. Some suggest that בְּלִיַּעַל ( bÿliyya ’ al ) is a compound of the negative בְּלִי ( bÿli ) and a noun יַעַל ( ya ’ al , “profit; worth”). Others suggest that the root is from בַּעַל ( ba ’ al , “lord [of goats]”) or a derivative of בָּלַע ( bala ’) with reduplication (“confusion” or “engulfing ruin”), or a proper name from Babylonian Bililu . See B. Otzen, TDOT 2:131-36; and D. W. Thomas, “ בְּלִיַּעַל in the Old Testament,” Biblical and Patristic Studies in Memory of Robert Pierce Casey , 11-19. Whatever the etymology, usage shows that the word describes people who violate the law ( Deut 15:9 ; Judg 19:22 ; 1 Kgs 21:10, 13 ; Prov 16:27 ; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions ( 1 Sam 10:27; 25:17; 30:22 ); cf. NRSV “a scoundrel and a villain” (NAB and NIV similar). The present instruction will focus on the devious practice of such wicked and worthless folk.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A12/1"}
{"id":2820,"verse_id":"PRO.6.13","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.13","text":"The sinister sign language and gestures of the perverse individual seem to indicate any kind of look or gesture that is put on and therefore a form of deception if not a way of making insinuations. W. McKane suggests from the presence of חֹרֵשׁ ( khoresh ) in v. 14 that there may be some use of magic here ( Proverbs [OTL], 325).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A13/1"}
{"id":2821,"verse_id":"PRO.6.16","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.16","text":"This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29 ). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A16/2"}
{"id":2822,"verse_id":"PRO.6.17","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.17","text":"The expression “high/ lofty [ רָמוֹת , ramot ] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader ( Isa 10:12-14 ) and the proud king of the book of Daniel ( 11:12 ). God does not tolerate anyone who thinks so highly of himself and who has such ambition.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A17/1"}
{"id":2823,"verse_id":"PRO.6.17","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.17","text":"The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple ( 1 Chr 22:8 ). But shedding innocent blood was a greater crime – it usually went with positions of power, such as King Manasseh filling the streets with blood ( 2 Kgs 21:16 ), or princes doing it for gain ( Ezek 22:27 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A17/3"}
{"id":2824,"verse_id":"PRO.6.19","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.19","text":"The Lord hates perjury and a lying witness (e.g., Ps 40:4 ; Amos 2:4 ; Mic 1:4 ). This is a direct violation of the law ().","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A19/1"}
{"id":2825,"verse_id":"PRO.6.19","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.19","text":"Dissension is attributed in Proverbs to contentious people ( 21:9; 26:21; 25:24 ) who have a short fuse ( 15:8 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A19/2"}
{"id":2826,"verse_id":"PRO.6.21","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.21","text":"The figures used here are hypocatastases (implied comparisons). There may also be an allusion to where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom (CBQMS), 1-8.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A21/1"}
{"id":2827,"verse_id":"PRO.6.22","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.22","text":"The Hebrew verb means “talk” in the sense of “to muse; to complain; to meditate”; cf. TEV, NLT “advise you.” Instruction bound to the heart will speak to the disciple on awaking.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A22/4"}
{"id":2828,"verse_id":"PRO.6.23","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.23","text":"The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A23/3"}
{"id":2829,"verse_id":"PRO.6.24","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.24","text":"The description of the woman as a “strange woman” and now a “loose [ Heb “foreign”] woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward, and loose. It does not necessarily mean that she is not ethnically an Israelite.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A24/4"}
{"id":2830,"verse_id":"PRO.6.27","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.27","text":"“Fire” provides the analogy for the sage’s warning: Fire represents the sinful woman (hypocatastasis) drawn close, and the burning of the clothes the inevitable consequences of the liaison. See J. L. Crenshaw, “Impossible Questions, Sayings, and Tasks,” Semeia 17 (1980): 19-34. The word “fire” ( אֵשׁ , ’ esh ) plays on the words “man” ( אִישׁ ,’ ish ) and “woman” ( אִשָּׁה , ’ ishah ); a passage like this probably inspired R. Gamaliel’s little explanation that what binds a man and a woman together in a holy marriage is י ( yod ) and ה ( he ), the two main letters of the holy name Yah . But if the Lord is removed from the relationship, that is, if these two letters are removed, all that is left is the אֵשׁ – the fire of passion. Since Gamaliel was the teacher of Paul, this may have influenced Paul’s advice that it was better to marry than to burn ( 1 Cor 7:9 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A27/2"}
{"id":2831,"verse_id":"PRO.6.29","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.29","text":"The verb “touches” is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A29/4"}
{"id":2832,"verse_id":"PRO.6.33","translation_id":"net-engnet","book_id":"PRO","chapter":6,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.33","text":"Even though the text has said that the man caught in adultery ruins his life, it does not mean that he was put to death, although that could have happened. He seems to live on in ignominy, destroyed socially and spiritually. He might receive blows and wounds from the husband and shame and disgrace from the spiritual community. D. Kidner observes that in a morally healthy society the adulterer would be a social outcast ( Proverbs [TOTC], 75).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%206%3A33/2"}
{"id":2833,"verse_id":"PRO.7.1","translation_id":"net-engnet","book_id":"PRO","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.1","text":"The chapter begins with the important teaching of the father (1-5), then it focuses on the seduction: first of the victim (6-9), then the temptress (10-12), then the seduction (13-20), and the capitulation (21-23); the chapter concludes with the deadly results of consorting (24-27).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%207%3A1/1"}
{"id":2834,"verse_id":"PRO.7.3","translation_id":"net-engnet","book_id":"PRO","chapter":7,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.3","text":"This is an allusion to Deut 6:8 . Binding the teachings on the fingers and writing them on the tablets here are implied comparisons for preserving the teaching in memory so that it can be recalled and used with ease.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%207%3A3/2"}
{"id":2835,"verse_id":"PRO.7.4","translation_id":"net-engnet","book_id":"PRO","chapter":7,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.4","text":"The metaphor is meant to signify that the disciple will be closely related to and familiar with wisdom and understanding, as close as to a sibling. Wisdom will be personified in the next two chapters, and so referring to it as a sister in this chapter certainly prepares for that personification.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%207%3A4/1"}
{"id":2836,"verse_id":"PRO.7.21","translation_id":"net-engnet","book_id":"PRO","chapter":7,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.21","text":"The term לֶקַח ( leqakh ) was used earlier in Proverbs for wise instruction; now it is used ironically for enticement to sin (see D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 280-92).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%207%3A21/2"}
{"id":2837,"verse_id":"PRO.7.23","translation_id":"net-engnet","book_id":"PRO","chapter":7,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.23","text":"The figure of an arrow piercing the liver (an implied comparison) may refer to the pangs of a guilty conscience that the guilty must reap along with the spiritual and physical ruin that follows (see on these expressions H. W. Wolff, Anthropology of the Old Testament).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%207%3A23/1"}
{"id":2838,"verse_id":"PRO.8.7","translation_id":"net-engnet","book_id":"PRO","chapter":8,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.7","text":"Wise lips detest wickedness ; wisdom hates speaking wicked things. In fact, speaking truth results in part from detesting wickedness.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%208%3A7/3"}
{"id":2839,"verse_id":"PRO.8.8","translation_id":"net-engnet","book_id":"PRO","chapter":8,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.8","text":"The verb פָּתַל ( patal ) means “to twist.” In the Niphal it means “to wrestle” (to twist oneself). It was used in Gen 30:8 for the naming of Naphtali, with the motivation for the name from this verb: “with great struggling.” Here it describes speech that is twisted. It is a synonym for the next word, which means “twisted; crooked; perverse.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%208%3A8/2"}
{"id":2840,"verse_id":"PRO.8.15","translation_id":"net-engnet","book_id":"PRO","chapter":8,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.15","text":"This verb יְחֹקְקוּ ( yÿkhoqqu ) is related to the noun חֹק ( khoq ), which is a “statute; decree.” The verb is defined as “to cut in; to inscribe; to decree” (BDB 349 s.v. חָקַק ). The point the verse is making is that when these potentates decree righteousness, it is by wisdom. History records all too often that these rulers acted as fools and opposed righteousness (cf. Ps 2:1-3 ). But people in power need wisdom to govern the earth (e.g., Isa 11:1-4 which predicts how Messiah will use wisdom to do this very thing). The point is underscored with the paronomasia in v. 15 with “kings” and “will reign” from the same root, and then in v. 16 with both “princes” and “rule” being cognate. The repetition of sounds and meanings strengthens the statements.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%208%3A15/2"}
{"id":2841,"verse_id":"PRO.8.17","translation_id":"net-engnet","book_id":"PRO","chapter":8,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.17","text":"In contrast to the word for “hate” ( שָׂנֵא , shaneh ) the verb “love” ( אָהֵב , ’ ahev ) includes within it the idea of choosing spontaneously. So in this line loving and seeking point up the means of finding wisdom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%208%3A17/1"}
{"id":2842,"verse_id":"PRO.8.19","translation_id":"net-engnet","book_id":"PRO","chapter":8,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.19","text":"The language of the text with “fruit” and “ingathering” is the language of the harvest – what the crops yield. So the figure is hypocatastasis, comparing what wisdom produces to such crops.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%208%3A19/2"}
{"id":2843,"verse_id":"PRO.8.24","translation_id":"net-engnet","book_id":"PRO","chapter":8,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.24","text":"The summary statements just given are now developed in a lengthy treatment of wisdom as the agent of all creation. This verse singles out “watery deeps” ( תְּהֹמוֹת , tÿhomot ) in its allusion to creation because the word in Genesis signals the condition of the world at the very beginning, and because in the ancient world this was something no one could control. Chaos was not there first – wisdom was.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%208%3A24/1"}
{"id":2844,"verse_id":"PRO.8.27","translation_id":"net-engnet","book_id":"PRO","chapter":8,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.27","text":"The infinitive construct בְּחוּקוֹ ( bÿkhuqo , “to cut; to engrave; to mark”) and the noun חוּג ( khug , “horizon; circle”) form a paronomasia in the line.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%208%3A27/1"}
{"id":2845,"verse_id":"PRO.9.1","translation_id":"net-engnet","book_id":"PRO","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.1","text":"Chapter forms the conclusion of the lengthy introduction to the book. Both wisdom and folly will make their final appeals; and both appeal to the simpletons. Wisdom offers life with no mention of pleasure; folly offers pleasure with no mention of death. The first twelve verses concern accepting wisdom: the invitation of wisdom (1-6), the description of the responses (7-11), and the consequence (12). Verses 13-18 concern accepting folly: the invitation (13-17) and the consequence (18).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%209%3A1/1"}
{"id":2846,"verse_id":"PRO.9.2","translation_id":"net-engnet","book_id":"PRO","chapter":9,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.2","text":"Wisdom has prepared a sumptuous banquet in this house and sends out her maids to call the simple to come and eat (M. Lichtenstein, “The Banquet Motif in Keret and in ,” JANESCU 1 [1968/69]: 19-31). The figures of meat and wine represent the good teaching of wisdom that will be palatable and profitable (implied comparisons). Compare Isaiah 55:1-2 and John 6:51, 55 for similar uses of the figures. The idea of mixing wine could refer to the practice of mixing wine with spices or with water (as the LXX text assumes; e.g., Prov 23:30 ; Isa 5:22 ). Mixed wine was the most intoxicating; thus, her wisdom is attractive. All the imagery lets the simple know that what wisdom has to offer is marvelous.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%209%3A2/2"}
{"id":2847,"verse_id":"PRO.9.9","translation_id":"net-engnet","book_id":"PRO","chapter":9,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.9","text":"The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%209%3A9/2"}
{"id":2848,"verse_id":"PRO.9.10","translation_id":"net-engnet","book_id":"PRO","chapter":9,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.10","text":"The difference between תְּחִלַּת ( tÿkhillat ) here and רֵאשִׁית ( re ’ shit ) of 1:7 , if there is any substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the primary place of wisdom (K&D 16:202).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%209%3A10/1"}
{"id":2849,"verse_id":"PRO.9.17","translation_id":"net-engnet","book_id":"PRO","chapter":9,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.17","text":"The offer is not wine and meat (which represented wisdom), but water that is stolen. The “water” will seem sweeter than wine because it is stolen – the idea of getting away with something exciting appeals to the baser instincts. In Proverbs the water imagery was introduced earlier in 5:15-19 as sexual activity with the adulteress, which would seem at the moment more enjoyable than learning wisdom. Likewise bread will be drawn into this analogy in 30:20 . So the “calling out” is similar to that of wisdom, but what is being offered is very different.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%209%3A17/1"}
{"id":2850,"verse_id":"PRO.9.18","translation_id":"net-engnet","book_id":"PRO","chapter":9,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.18","text":"The “dead” are the Rephaim , the “shades” or dead persons who lead a shadowy existence in Sheol (e.g., Prov 2:18-19 ; Job 3:13-19 ; Ps 88:5 ; Isa 14:9-11 ). This approximates an “as-if” motif of wisdom literature: The ones ensnared in folly are as good as in Hell. See also Ptah-hotep’s sayings ( ANET 412-414).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%209%3A18/2"}
{"id":2851,"verse_id":"PRO.10.1","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.1","text":"Beginning with ch. there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A1/1"}
{"id":2852,"verse_id":"PRO.10.2","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.2","text":"The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A2/2"}
{"id":2853,"verse_id":"PRO.10.5","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.5","text":"The term “sleeps” is figurative, an implied comparison that has become idiomatic (like the contemporary English expression “asleep on the job”). It means that this individual is lazy or oblivious to the needs of the hour.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A5/3"}
{"id":2854,"verse_id":"PRO.10.6","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.6","text":"The word “blessings” has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (“Everyone praises good people”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A6/1"}
{"id":2855,"verse_id":"PRO.10.7","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.7","text":"“Memory” ( זֵכֶר , zekher ) and “name” are often paired as synonyms. “Memory” in this sense has to do with reputation, fame. One’s reputation will be good or bad by righteousness or wickedness respectively.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A7/1"}
{"id":2856,"verse_id":"PRO.10.9","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.9","text":"“Integrity” here means “blameless” in conduct. Security follows integrity, because the lifestyle is blameless. The righteous is certain of the course to be followed and does not fear retribution from man or God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A9/2"}
{"id":2857,"verse_id":"PRO.10.12","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.12","text":"This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A12/1"}
{"id":2858,"verse_id":"PRO.10.12","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.12","text":"Love acts like forgiveness. Hatred looks for and exaggerates faults; but love seeks ways to make sins disappear (e.g., 1 Pet 4:8 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A12/2"}
{"id":2859,"verse_id":"PRO.10.14","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.14","text":"The verb צָפַן ( tsafan , “to store up; to treasure”) may mean (1) the wise acquire and do not lose wisdom (cf. NAB, NIV, TEV), or (2) they do not tell all that they know (cf. NCV), that is, they treasure it up for a time when they will need it. The fool, by contrast, talks without thinking.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A14/2"}
{"id":2860,"verse_id":"PRO.10.17","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.17","text":"The contrast with the one who holds fast to discipline is the one who forsakes or abandons reproof or correction. Whereas the first is an example, this latter individual causes people to wander from the true course of life, that is, causes them to err.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A17/3"}
{"id":2861,"verse_id":"PRO.10.25","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.25","text":"The word for “storm wind” comes from the root סוּף ( suf , “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A25/1"}
{"id":2862,"verse_id":"PRO.10.26","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.26","text":"Two similes are used to portray the aggravation in sending a lazy person to accomplish a task. Vinegar to the teeth is an unpleasant, irritating experience; and smoke to the eyes is an unpleasant experience that hinders progress.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A26/1"}
{"id":2863,"verse_id":"PRO.10.27","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.27","text":"This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A27/4"}
{"id":2864,"verse_id":"PRO.10.28","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.28","text":"This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת ( tokhelet , from יָחַל , yakhal ) and תִּקְוַת ( tiqvat , from קָוָה , qavah ) are synonyms, both emphasizing eager expectations, longings, waiting in hope.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A28/1"}
{"id":2865,"verse_id":"PRO.10.29","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.29","text":"The “way of the Lord ” is an idiom for God’s providential administration of life; it is what the Lord does (“way” being a hypocatastasis).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A29/1"}
{"id":2866,"verse_id":"PRO.10.30","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.30","text":"This proverb concerns the enjoyment of covenant blessings – dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there – they will be exiled.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A30/1"}
{"id":2867,"verse_id":"PRO.10.32","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.32","text":"The verb “know” applied to “lips” is unusual. “Lips” is a metonymy for what the righteous say; and their words “know” (a personification) what is pleasing, i.e., they are acquainted with.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A32/1"}
{"id":2868,"verse_id":"PRO.10.32","translation_id":"net-engnet","book_id":"PRO","chapter":10,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.32","text":"The righteous say what is pleasing, acceptable, or delightful; but the wicked say perverse and destructive things.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2010%3A32/2"}
{"id":2869,"verse_id":"PRO.11.2","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.2","text":"This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A2/3"}
{"id":2870,"verse_id":"PRO.11.3","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.3","text":"This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity – blamelessness – and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A3/1"}
{"id":2871,"verse_id":"PRO.11.4","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.4","text":"The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30 ; Ezek 7:19 ; Zeph 1:18 ). Righteousness and not wealth is more valuable in anticipating judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A4/1"}
{"id":2872,"verse_id":"PRO.11.5","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.5","text":"The righteous will enjoy security and serenity throughout life. Righteousness makes the path straight; wickedness destroys the wicked.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A5/2"}
{"id":2873,"verse_id":"PRO.11.6","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.6","text":"The contrast is between being rescued or delivered ( נָצַל , natsal ) and being captured ( לָכַד , lakhad ). Righteousness is freeing; [evil] desires are enslaving.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A6/1"}
{"id":2874,"verse_id":"PRO.11.9","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.9","text":"The Hebrew word originally meant “impious, godless, polluted, profane.” It later developed the idea of a “hypocrite” ( Dan 11:32 ), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A9/2"}
{"id":2875,"verse_id":"PRO.11.9","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.9","text":"The verb שָׁחַת ( shakhat ) means “to destroy; to ruin” (e.g., the destruction of Sodom in Gen 13:10 ). The imperfect tense is probably not an habitual imperfect (because the second colon shows exceptions), but probably a progressive imperfect (“this goes on”) or potential imperfect (“they can do this”).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A9/3"}
{"id":2876,"verse_id":"PRO.11.9","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":9,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.9","text":"The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A9/4"}
{"id":2877,"verse_id":"PRO.11.10","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.10","text":"The verb תַּעֲלֹץ ( ta ’ alots , “to rejoice; to exult”) is paralleled with the noun רִנָּה ( rinnah , “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20 ; Esth 8:15 ). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” ( Proverbs [TOTC], 91).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A10/2"}
{"id":2878,"verse_id":"PRO.11.11","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.11","text":"What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A11/3"}
{"id":2879,"verse_id":"PRO.11.12","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.12","text":"The verb translated “keeps silence” ( יַחֲרִישׁ , yakharish ) means “holds his peace.” Rather than publicly denouncing another person’s mistake or folly, a wise person will keep quiet about it (e.g., 1 Sam 10:27 ). A discerning person realizes that the neighbor may become an opponent and someday retaliate.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A12/4"}
{"id":2880,"verse_id":"PRO.11.15","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.15","text":"The “stranger” could refer to a person from another country or culture, as it often does; but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A15/1"}
{"id":2881,"verse_id":"PRO.11.18","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.18","text":"The participle “sowing” provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit ( 1 Cor 9:11 ; 2 Cor 9:6 ; Jas 3:18 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A18/4"}
{"id":2882,"verse_id":"PRO.11.18","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"11.18","text":"A wordplay (paronomasia) occurs between “deceptive” ( שָׁקֶר , shaqer ) and “reward” ( שֶׂכֶר , sekher ), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A18/7"}
{"id":2883,"verse_id":"PRO.11.19","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.19","text":"“Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A19/4"}
{"id":2884,"verse_id":"PRO.11.20","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.20","text":"The word עִקְּשֵׁי (“crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A20/2"}
{"id":2885,"verse_id":"PRO.11.20","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.20","text":"The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה ( ratsah ) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the Lord , meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God ( Ps 51:19 ). Here the lifestyle that is blameless pleases him.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A20/4"}
{"id":2886,"verse_id":"PRO.11.26","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.26","text":"The proverb refers to a merchant who holds back his grain from the free market to raise prices when there is a great need for the produce. It is assumed that merchants are supposed to have a social conscience.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A26/2"}
{"id":2887,"verse_id":"PRO.11.28","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.28","text":"The implication from the parallelism is that the righteous do not trust in their own riches, but in the Lord .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A28/1"}
{"id":2888,"verse_id":"PRO.11.29","translation_id":"net-engnet","book_id":"PRO","chapter":11,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.29","text":"The “fool” here is the “troubler” of the first half. One who mismanages his affairs so badly so that there is nothing for the family may have to sell himself into slavery to the wise. The ideas of the two halves of the verse are complementary.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2011%3A29/4"}
{"id":2889,"verse_id":"PRO.12.1","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.1","text":"Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A1/1"}
{"id":2890,"verse_id":"PRO.12.1","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.1","text":"The word בָּעַר ( ba ’ ar , “brutish; stupid”) normally describes dumb animals that lack intellectual sense. Here, it describes the moral fool who is not willing to learn from correction. He is like a dumb animal (so the term here functions as a hypocatastasis: implied comparison).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A1/2"}
{"id":2891,"verse_id":"PRO.12.4","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.4","text":"The metaphor of the “crown” emphasizes that such a wife is a symbol of honor and glory.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A4/2"}
{"id":2892,"verse_id":"PRO.12.4","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.4","text":"The simile means that the shameful acts of such a woman will eat away her husband’s strength and influence and destroy his happiness.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A4/4"}
{"id":2893,"verse_id":"PRO.12.5","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.5","text":"The plans of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A5/2"}
{"id":2894,"verse_id":"PRO.12.7","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.7","text":"This proverb is about the stability of the righteous in times of trouble. The term “overthrown” might allude to Gen 19:21 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A7/1"}
{"id":2895,"verse_id":"PRO.12.11","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.11","text":"In the biblical period agriculture was the most common occupation for the people; so “working a field” describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A11/1"}
{"id":2896,"verse_id":"PRO.12.13","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.13","text":"J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that ( Proverbs , 131).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A13/3"}
{"id":2897,"verse_id":"PRO.12.15","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.15","text":"The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A15/1"}
{"id":2898,"verse_id":"PRO.12.15","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.15","text":"The fool believes that his own plans and ideas are perfect or “right” ( יָשָׁר , yashar ); he is satisfied with his own opinion.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A15/2"}
{"id":2899,"verse_id":"PRO.12.18","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.18","text":"Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A18/4"}
{"id":2900,"verse_id":"PRO.12.20","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.20","text":"The contrast here is between “evil” (= pain and calamity) and “peace” (= social wholeness and well-being); see, e.g., Pss 34:14 and 37:37 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A20/1"}
{"id":2901,"verse_id":"PRO.12.22","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.22","text":"The contrast between “delight/pleasure” and “abomination” is emphatic. What pleases the Lord is acting truthfully or faithfully.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A22/4"}
{"id":2902,"verse_id":"PRO.12.23","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.23","text":"The term כֹּסֶה ( koseh , “covers; hides”) does not mean that he never shares his knowledge, but discerns when it is and is not appropriate to speak.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A23/2"}
{"id":2903,"verse_id":"PRO.12.23","translation_id":"net-engnet","book_id":"PRO","chapter":12,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.23","text":"The noun אִוֶּלֶת (’ ivvelet , “foolishness; folly”) is the antithesis of perception and understanding. It is related to the noun אֱוִּיל (’ evvil , “fool”), one who is morally bad because he despises wisdom and discipline, mocks at guilt, is licentious and quarrelsome, and is almost impossible to rebuke.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2012%3A23/4"}
{"id":2904,"verse_id":"PRO.13.1","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.1","text":"The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon – “rebuke” ( גָּעַר , ga ’ ar ) – shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A1/3"}
{"id":2905,"verse_id":"PRO.13.4","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.4","text":"The contrast is between the “soul (= appetite) of the sluggard” ( נַפְשׁוֹ עָצֵל , nafsho ’ atsel ) and the “soul (= desire) of the diligent” ( נֶפֶשׁ חָרֻצִים , nefesh kharutsim ) – what they each long for.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A4/2"}
{"id":2906,"verse_id":"PRO.13.6","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.6","text":"Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A6/1"}
{"id":2907,"verse_id":"PRO.13.6","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.6","text":"Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A6/3"}
{"id":2908,"verse_id":"PRO.13.7","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.7","text":"The proverb seems to be a general observation on certain people in life, but it is saying more. Although there are times when such pretending may not be wrong, the proverb is instructing people to be honest. An empty pretentious display or a concealing of wealth can come to no good.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A7/3"}
{"id":2909,"verse_id":"PRO.13.8","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.8","text":"As the word “ransom” ( כֹּפֶר , cofer ) indicates, the rich are susceptible to kidnapping and robbery. But the poor man pays no attention to blackmail – he does not have money to buy off oppressors. So the rich person is exposed to legal attacks and threats of physical violence and must use his wealth as ransom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A8/1"}
{"id":2910,"verse_id":"PRO.13.9","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.9","text":"The images of “light” and “darkness” are used frequently in scripture. Here “light” is an implied comparison: “light” represents life, joy, and prosperity; “darkness” signifies adversity and death. So the “light of the righteous” represents the prosperous life of the righteous.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A9/1"}
{"id":2911,"verse_id":"PRO.13.9","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.9","text":"The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A9/3"}
{"id":2912,"verse_id":"PRO.13.10","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.10","text":"The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A10/1"}
{"id":2913,"verse_id":"PRO.13.12","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.12","text":"The word “hope” ( תּוֹחֶלֶת [ tokhelet ] from יָחַל [ yakhal ]) also has the implication of a tense if not anxious wait.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A12/1"}
{"id":2914,"verse_id":"PRO.13.12","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.12","text":"Failure in realizing one’s hopes can be depressing or discouraging. People can bear frustration only so long (W. G. Plaut, Proverbs , 153).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A12/3"}
{"id":2915,"verse_id":"PRO.13.16","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.16","text":"The shrewd person knows the circumstances, dangers and pitfalls that lie ahead. So he deals with them wisely. This makes him cautious.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A16/1"}
{"id":2916,"verse_id":"PRO.13.18","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.18","text":"Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (OTL), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of “heavy” for “honor”) and the man of straw (lowly esteemed and poor).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A18/3"}
{"id":2917,"verse_id":"PRO.13.21","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.21","text":"This statement deals with recompense in absolute terms. It is this principle, without allowing for any of the exceptions that Proverbs itself acknowledges, that Job’s friends applied (incorrectly) to his suffering.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A21/2"}
{"id":2918,"verse_id":"PRO.13.22","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.22","text":"In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A22/2"}
{"id":2919,"verse_id":"PRO.13.24","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.24","text":"R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” ( Proverbs [CBC], 80). Cf. Prov 4:3-4, 10-11 ; Eph 6:4 ; Heb 12:5-11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A24/1"}
{"id":2920,"verse_id":"PRO.13.24","translation_id":"net-engnet","book_id":"PRO","chapter":13,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.24","text":"The importance of parental disciplining is stressed by the verbs “hate” and “love.” “Hating” a child in this sense means in essence abandoning or rejecting him; “loving” a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him – not caring about his character.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2013%3A24/2"}
{"id":2921,"verse_id":"PRO.14.3","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.3","text":"The noun פֶּה ( peh , “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A3/2"}
{"id":2922,"verse_id":"PRO.14.5","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.5","text":"This saying addresses the problem of legal testimony: A faithful witness does not lie, but a false witness does lie – naturally. The first colon uses the verb כָּזַב ( kazav , “to lie”) and the second colon uses the noun כָּזָב ( kazav , “lie; falsehood”).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A5/3"}
{"id":2923,"verse_id":"PRO.14.6","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.6","text":"The “scorner” ( לֵץ , lets ) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by one’s attitude toward it (J. H. Greenstone, Proverbs , 149).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A6/1"}
{"id":2924,"verse_id":"PRO.14.6","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.6","text":"The Niphal of קָלַל ( qalal ) means “to appear light; to appear trifling; to appear easy.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A6/3"}
{"id":2925,"verse_id":"PRO.14.13","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.13","text":"No joy is completely free of grief. There is a joy that is superficial and there is underlying pain that will remain after the joy is gone.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A13/1"}
{"id":2926,"verse_id":"PRO.14.15","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.15","text":"The contrast is with the simpleton and the shrewd. The simpleton is the young person who is untrained morally or intellectually, and therefore gullible. The shrewd one is the prudent person, the one who has the ability to make critical discriminations.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A15/1"}
{"id":2927,"verse_id":"PRO.14.17","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.17","text":"The proverb discusses two character traits that are distasteful to others – the quick tempered person (“short of anger” or impatient) and the crafty person (“man of devices”). C. H. Toy thinks that the proverb is antithetical and renders it “but a wise man endures” ( Proverbs [ICC], 292). In other words, the quick-tempered person acts foolishly and loses people’s respect, but the wise man does not.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A17/1"}
{"id":2928,"verse_id":"PRO.14.19","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.19","text":"J. H. Greenstone suggests that this means that they are begging for favors ( Proverbs , 154).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A19/3"}
{"id":2929,"verse_id":"PRO.14.22","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.22","text":"The verb חָרַשׁ ( kharash ) means (1) literally: “to cut in; to engrave; to plow,” describing the work of a craftsman; and (2) figuratively: “to devise,” describing the mental activity of planning evil (what will harm people) in the first colon, and planning good (what will benefit them) in the second colon.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A22/1"}
{"id":2930,"verse_id":"PRO.14.23","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.23","text":"The Hebrew term עֶצֶב (’ etsev , “painful toil; labor”) is first used in scripture in Gen 3:19 to describe the effects of the Fall. The point here is that people should be more afraid of idle talk than of hard labor.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A23/1"}
{"id":2931,"verse_id":"PRO.14.23","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.23","text":"The noun מַחְסוֹר ( makhsor , “need; thing needed; poverty”) comes from the verb “to lack; to be lacking; to decrease; to need.” A person given to idle talk rather than industrious work will have needs that go unmet.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A23/4"}
{"id":2932,"verse_id":"PRO.14.24","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.24","text":"C. H. Toy suggests that this line probably means that wealth is an ornament to those who use it well ( Proverbs [ICC], 269). J. H. Greenstone suggests that it means that the wisdom of the wise, which is their crown of glory, constitutes their wealth ( Proverbs , 155).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A24/1"}
{"id":2933,"verse_id":"PRO.14.26","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.26","text":"The fear of the Lord will not only provide security for the parent but will also be a refuge for children. The line recalls Exod 20:5-6 where children will reap the benefits of the righteous parents. The line could also be read as “he [= God] will be a refuge for the children.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A26/3"}
{"id":2934,"verse_id":"PRO.14.27","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.27","text":"The verse is similar to Prov 13:14 except that “the fear of the Lord ” has replaced “the teaching of the wise.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A27/1"}
{"id":2935,"verse_id":"PRO.14.28","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.28","text":"The word means “ruin; destruction,” but in this context it could be a metonymy of effect, the cause being an attack by more numerous people that will bring ruin to the ruler. The proverb is purely a practical and secular saying, unlike some of the faith teachings in salvation history passages.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A28/3"}
{"id":2936,"verse_id":"PRO.14.29","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.29","text":"The participle “exalts” ( מֵרִים , merim ) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A29/2"}
{"id":2937,"verse_id":"PRO.14.31","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.31","text":"In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God – hence the reference to the “Creator.” To ridicule what God made is to ridicule God himself.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A31/2"}
{"id":2938,"verse_id":"PRO.14.31","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.31","text":"The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis . This honors God because he commanded it to be done ( Prov 14:21; 17:5; 19:17 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A31/3"}
{"id":2939,"verse_id":"PRO.14.32","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.32","text":"The righteous have hope in a just retribution – they have a place of safety even in death.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A32/2"}
{"id":2940,"verse_id":"PRO.14.34","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.34","text":"The verb תְּרוֹמֵם ( tÿromem , translated “exalts”) is a Polel imperfect; it means “to lift up; to raise up; to elevate.” Here the upright dealings of the leaders and the people will lift up the people. The people’s condition in that nation will be raised.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A34/1"}
{"id":2941,"verse_id":"PRO.14.35","translation_id":"net-engnet","book_id":"PRO","chapter":14,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.35","text":"The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: מַשְׂכִּיל ( maskil , “wise”) and מֵבִישׁ ( mevish , “one who acts shamefully”). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [OTL], 470).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2014%3A35/2"}
{"id":2942,"verse_id":"PRO.15.2","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.2","text":"The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A2/1"}
{"id":2943,"verse_id":"PRO.15.2","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.2","text":"The Hiphil verb יַבִּיעַ ( yabia ’) means “to pour out; to emit; to cause to bubble; to belch forth.” The fool bursts out with reckless utterances (cf. TEV “spout nonsense”).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A2/3"}
{"id":2944,"verse_id":"PRO.15.3","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.3","text":"The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A3/1"}
{"id":2945,"verse_id":"PRO.15.6","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.6","text":"The Hebrew noun חֹסֶן ( khosen ) means “wealth; treasure.” Prosperity is the reward for righteousness. This is true only in so far as a proverb can be carried in its application, allowing for exceptions. The Greek text for this verse has no reference for wealth, but talks about amassing righteousness.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A6/2"}
{"id":2946,"verse_id":"PRO.15.7","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.7","text":"The phrase “the heart of fools” emphasizes that fools do not comprehend knowledge. Cf. NCV “there is no knowledge in the thoughts of fools.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A7/2"}
{"id":2947,"verse_id":"PRO.15.8","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.8","text":"The sacrifices of the wicked are hated by the Lord because the worshipers are insincere and blasphemous (e.g., Prov 15:29; 21:3; 28:9 ; Ps 40:6-8 ; Isa 1:10-17 ). In other words, the spiritual condition of the worshiper determines whether or not the worship is acceptable to God.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A8/3"}
{"id":2948,"verse_id":"PRO.15.8","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.8","text":"J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers ( Proverbs , 162).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A8/4"}
{"id":2949,"verse_id":"PRO.15.9","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.9","text":"God hates the way of the wicked , that is, their lifestyle and things they do. God loves those who pursue righteousness , the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” ( Proverbs , 170).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A9/3"}
{"id":2950,"verse_id":"PRO.15.10","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.10","text":"If this line and the previous line are synonymous, then the one who abandons the way also refuses any correction, and so there is severe punishment. To abandon the way means to leave the life of righteousness which is the repeated subject of the book of Proverbs.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A10/2"}
{"id":2951,"verse_id":"PRO.15.12","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.12","text":"This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A12/1"}
{"id":2952,"verse_id":"PRO.15.13","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.13","text":"The verb יֵיטִב ( yetiv ) normally means “to make good,” but here “to make the face good,” that is, there is a healthy, favorable, uplifted expression. The antithesis is the pained heart that crushes the spirit. C. H. Toy observes that a broken spirit is expressed by a sad face, while a cheerful face shows a courageous spirit ( Proverbs [ICC], 308).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A13/2"}
{"id":2953,"verse_id":"PRO.15.15","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.15","text":"The “days” represent what happens on those days (metonymy of subject).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A15/1"}
{"id":2954,"verse_id":"PRO.15.15","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"15.15","text":"The image of a continual feast signifies the enjoyment of what life offers (cf. TEV “happy people…enjoy life”). The figure is a hypocatastasis; among its several implications are joy, fulfillment, abundance, pleasure.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A15/5"}
{"id":2955,"verse_id":"PRO.15.16","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.16","text":"One of the frequent characteristics of wisdom literature is the “better” saying; it is a comparison of different but similar things to determine which is to be preferred. These two verses focus on spiritual things being better than troubled material things.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A16/1"}
{"id":2956,"verse_id":"PRO.15.16","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.16","text":"Turmoil refers to anxiety; the fear of the Lord alleviates anxiety, for it brings with it contentment and confidence.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A16/2"}
{"id":2957,"verse_id":"PRO.15.16","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":16,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.16","text":"Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things – fear of the Lord with little and wealth with turmoil. Between these two, the former is definitely better.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A16/3"}
{"id":2958,"verse_id":"PRO.15.17","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.17","text":"Again the saying concerns troublesome wealth: Loving relationships with simple food are better than a feast where there is hatred. The ideal, of course, would be loving family and friends with a great meal in addition, but this proverb is only comparing two things.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A17/2"}
{"id":2959,"verse_id":"PRO.15.18","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.18","text":"The fact that רִיב ( riv ) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A18/4"}
{"id":2960,"verse_id":"PRO.15.19","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.19","text":"The contrast to the “thorny way” is the highway, the Hebrew word signifying a well built-up road ( סָלַל , salal , “to heap up”). The upright have no reason to swerve, duck, or detour, but may expect “clear sailing.” Other passages pair these two concepts, e.g., Prov 6:10; 10:26; 28:19 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A19/3"}
{"id":2961,"verse_id":"PRO.15.20","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.20","text":"The proverb is almost the same as 10:1 , except that “despises” replaces “grief.” This adds the idea of the callousness of the one who inflicts grief on his mother (D. Kidner, Proverbs [TOTC], 116).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A20/3"}
{"id":2962,"verse_id":"PRO.15.22","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.22","text":"The proverb says essentially the same thing as 11:14 , but differently.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A22/2"}
{"id":2963,"verse_id":"PRO.15.25","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.25","text":"The “proud” have to be understood here in contrast to the widow, and their “house” has to be interpreted in contrast to the widow’s territory. The implication may be that the “proud” make their gain from the needy, and so God will set the balance right.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A25/1"}
{"id":2964,"verse_id":"PRO.15.25","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.25","text":"The Lord administers justice in his time. The Lord champions the widow, the orphan, the poor, and the needy. These people were often the prey of the proud, who would take and devour their houses and lands (e.g., ; Prov 16:19 ; Isa 5:8-10 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A25/2"}
{"id":2965,"verse_id":"PRO.15.26","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.26","text":"The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the Lord hates; words that are pleasant ( נֹעַם , no ’ am ), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A26/4"}
{"id":2966,"verse_id":"PRO.15.27","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.27","text":"The participle “troubles” ( עֹכֵר , ’ okher ) can have the connotation of making things difficult for the family, or completely ruining the family (cf. NAB). In Josh 7:1 Achan took some of the “banned things” and was put to death: Because he “troubled Israel,” the Lord would “trouble” him (take his life, Josh 7:25 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A27/2"}
{"id":2967,"verse_id":"PRO.15.28","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.28","text":"The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A28/4"}
{"id":2968,"verse_id":"PRO.15.29","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.29","text":"To say that the Lord is “far” from the wicked is to say that he has made himself unavailable to their appeal – he does not answer them. This motif is used by David throughout for the problem of unanswered prayer – “Why are you far off?”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A29/1"}
{"id":2969,"verse_id":"PRO.15.29","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":29,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.29","text":"The verb “hear” ( שָׁמַע , shama ’) has more of the sense of “respond to” in this context. If one “listens to the voice of the Lord ,” for example, it means that he obeys the Lord . If one wishes God to “hear his prayer,” it means he wishes God to answer it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A29/2"}
{"id":2970,"verse_id":"PRO.15.29","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":29,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.29","text":"God’s response to prayer is determined by the righteousness of the one who prays. A prayer of repentance by the wicked is an exception, for by it they would become the righteous (C. H. Toy, Proverbs [ICC], 316).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A29/3"}
{"id":2971,"verse_id":"PRO.15.31","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.31","text":"The proverb is one full sentence; it affirms that a teachable person is among the wise.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A31/4"}
{"id":2972,"verse_id":"PRO.15.32","translation_id":"net-engnet","book_id":"PRO","chapter":15,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.32","text":"To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2015%3A32/1"}
{"id":2973,"verse_id":"PRO.16.1","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.1","text":"The contrasting prepositions enhance the contrasting ideas – the ideas belong to people, but the words come from the Lord .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A1/4"}
{"id":2974,"verse_id":"PRO.16.2","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.2","text":"The Hebrew term translated “right” ( z~E ) means “innocent” (NIV) or “pure” (NAB, NRSV, NLT). It is used in the Bible for pure oils or undiluted liquids; here it means unmixed actions. Therefore on the one hand people rather naively conclude that their actions are fine.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A2/2"}
{"id":2975,"verse_id":"PRO.16.4","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.4","text":"The Hebrew verb translated “works” ( פָּעַל , pa ’ al ) means “to work out; to bring about; to accomplish.” It is used of God’s sovereign control of life (e.g., Num 23:23 ; Isa 26:12 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A4/1"}
{"id":2976,"verse_id":"PRO.16.4","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.4","text":"This is an example of synthetic parallelism (“A, what’s more B”). The A-line affirms a truth, and the B-line expands on it with a specific application about the wicked – whatever disaster comes their way is an appropriate correspondent for their life.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A4/3"}
{"id":2977,"verse_id":"PRO.16.6","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.6","text":"These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterize the Lord , but here in parallel to the fear of the Lord it refers to the faithfulness of the believer. Such faith and faithfulness bring atonement for sin.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A6/1"}
{"id":2978,"verse_id":"PRO.16.6","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"16.6","text":"The Hebrew word translated “evil” ( רַע , ra ’) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the Lord brings freedom from sin. The verse uses synonymous parallelism with a variant: One half speaks of atonement for sin because of the life of faith, and the other of avoidance of sin because of the fear of the Lord .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A6/5"}
{"id":2979,"verse_id":"PRO.16.8","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.8","text":"The lines contrast the modest income with the abundant income; but the real contrast is between righteousness and the lack of justice (or injustice). “Justice” is used for both legal justice and ethical conduct. It is contrasted with righteousness in 12:5 and 21:7 ; it describes ethical behavior in 21:3 . Here the point is that unethical behavior tarnishes the great gain and will be judged by God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A8/1"}
{"id":2980,"verse_id":"PRO.16.8","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.8","text":"This is another “better” saying; between these two things, the first is better. There are other options – such as righteousness with wealth – but the proverb is not concerned with that. A similar saying appears in Amenemope 8:19-20 ( ANET 422).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A8/2"}
{"id":2981,"verse_id":"PRO.16.9","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.9","text":"“Steps” is an implied comparison, along with “way,” to indicate the events of the plan as they work out.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A9/4"}
{"id":2982,"verse_id":"PRO.16.10","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.10","text":"The second line gives the effect of the first: If the king delivers such oracular sayings ( קֶסֶם , qesem , translated “divine verdict”), then he must be careful in the decisions he makes. The imperfect tense then requires a modal nuance to stress the obligation of the king not to act treacherously against justice. It would also be possible to translate the verb as a jussive: Let the king not act treacherously against justice. For duties of the king, e.g., and . For a comparison with Ezekiel 21:23-26 , see E. W. Davies, “The Meaning of qesem in Prov 16:10 ,” Bib 61 (1980): 554-56.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A10/4"}
{"id":2983,"verse_id":"PRO.16.12","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.12","text":"The “wickedness” mentioned here ( רֶשַׁע , resha ’) might better be understood as a criminal act, for the related word “wicked” can also mean the guilty criminal. If a king is trying to have a righteous administration, he will detest any criminal acts.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A12/1"}
{"id":2984,"verse_id":"PRO.16.13","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.13","text":"The verse is talking about righteous kings, of course – they love righteousness and not flattery. In this proverb “righteous” and “upright” referring to what is said means “what is right and straight,” i.e., the truth (cf. NCV).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A13/4"}
{"id":2985,"verse_id":"PRO.16.14","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.14","text":"This proverb introduces the danger of becoming a victim of the king’s wrath (cf. CEV “if the king becomes angry, someone may die”). A wise person knows how to pacify the unexpected and irrational behavior of a king. The proverb makes the statement, and then gives the response to the subject.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A14/1"}
{"id":2986,"verse_id":"PRO.16.17","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.17","text":"The point of righteous living is made with the image of a highway, a raised and well-graded road (a hypocatastasis, implying a comparison between a highway and the right way of living).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A17/1"}
{"id":2987,"verse_id":"PRO.16.17","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.17","text":"The second half of the verse uses two different words for “guard”; this one is נֹצֵר ( notser ) “the one who guards his way,” and the first is שֹׁמֵר ( shomer ) “the one who guards his life” (the order of the words is reversed in the translation). The second colon then explains further the first (synthetic parallelism), because to guard one’s way preserves life.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A17/3"}
{"id":2988,"verse_id":"PRO.16.18","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.18","text":"The two lines of this proverb are synonymous parallelism, and so there are parasynonyms. “Pride” is paired with “haughty spirit” (“spirit” being a genitive of specification); and “destruction” is matched with “a tottering, falling.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A18/1"}
{"id":2989,"verse_id":"PRO.16.18","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.18","text":"Many proverbs have been written in a similar way to warn against the inevitable disintegration and downfall of pride. W. McKane records an Arabic proverb: “The nose is in the heavens, the seat is in the mire” ( Proverbs [OTL], 490).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A18/3"}
{"id":2990,"verse_id":"PRO.16.23","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.23","text":"Those who are wise say wise things. The proverb uses synthetic parallelism: The first line asserts that the wise heart ensures that what is said is wise, and the second line adds that such a person increases the reception of what is said.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A23/3"}
{"id":2991,"verse_id":"PRO.16.24","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.24","text":"The metaphor of honey or the honeycomb is used elsewhere in scripture, notably Ps 19:10 [11]. Honey was used in Israel as a symbol of the delightful and healthy products of the land – “a land flowing with milk and honey” ( Deut 6:3 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A24/2"}
{"id":2992,"verse_id":"PRO.16.24","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.24","text":"Two predicates are added to qualify the metaphor: The pleasant words are “sweet” and “healing.” “Soul” includes in it the appetites, physical and spiritual; and so sweet to the “soul” would summarize all the ways pleasant words give pleasure. “Bones” is a metonymy of subject, the boney framework representing the whole person, body and soul. Pleasant words, like honey, will enliven and encourage the whole person. One might recall, in line with the imagery here, how Jonathan’s eyes brightened when he ate from the honeycomb ( 1 Sam 14:27 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A24/3"}
{"id":2993,"verse_id":"PRO.16.26","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.26","text":"The word for “laborer” and “labors” emphasizes the drudgery and the agony of work ( עָמַל , ’ amal ). For such boring drudgery motivations are necessary for its continuance, and hunger is the most effective. The line is saying that the appetites are working as hard as the laborer.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A26/1"}
{"id":2994,"verse_id":"PRO.16.27","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.27","text":"The simile stresses the devastating way that slander hurts people. W. McKane says that this one “digs for scandal and…propagates it with words which are ablaze with misanthropy” ( Proverbs [OTL], 494).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A27/4"}
{"id":2995,"verse_id":"PRO.16.30","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.30","text":"The participle עֹצֶה (’ otseh ) describes one as shutting his eyes (cf. KJV, ASV). This could mean simply “closing the eyes,” or it could refer to “winking” (so many English versions). The proverb is saying that facial expressions often reveal if someone is plotting evil (e.g., 6:13-14 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A30/1"}
{"id":2996,"verse_id":"PRO.16.31","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.31","text":"The proverb presents the ideal, for it is not concerned with old people who may be evil. The KJV tried to qualify the interpretation by making the second half of the verse a conditional clause (“if it be found in the way of righteousness”). This is acceptable but unnecessary. The book of Proverbs is simply laying out the equity of longevity for righteousness and premature death for wicked people. In this line “gray hair” is a metonymy of adjunct/effect, representing old age; and the “glorious crown” (taking the genitive as attributive) provides a fitting metaphor to compare the hair on the head with a crown.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A31/2"}
{"id":2997,"verse_id":"PRO.16.31","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.31","text":"While the proverb presents a general observation, there is a commendable lesson about old people who can look back on a long walk with God through life and can anticipate unbroken fellowship with him in glory.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A31/4"}
{"id":2998,"verse_id":"PRO.16.32","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.32","text":"The saying would have had greater impact when military prowess was held in high regard. It is harder, and therefore better, to control one’s passions than to do some great exploit on the battlefield.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A32/4"}
{"id":2999,"verse_id":"PRO.16.33","translation_id":"net-engnet","book_id":"PRO","chapter":16,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.33","text":"The point concerns seeking God’s will through the practice. The Lord gives guidance in decisions that are submitted to him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2016%3A33/3"}
{"id":3000,"verse_id":"PRO.17.2","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.2","text":"The setting is in the ancient world where a servant rarely advanced beyond his or her station in life. But there are notable exceptions (e.g., Gen 15:3 where the possibility is mentioned, 1 Chr 2:35 where it changed through marriage, and 2 Sam 16:1-4; 19:24-30 , with the story of Ziba the servant of Mephibosheth). This proverb focuses on a servant who is wise, one who uses all his abilities effectively – a Joseph figure.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A2/1"}
{"id":3001,"verse_id":"PRO.17.2","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.2","text":"The parallelism indicates that “ruling over” and “sharing in the inheritance” means that the disgraceful son will be disinherited.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A2/2"}
{"id":3002,"verse_id":"PRO.17.3","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.3","text":"The noun מַצְרֵף ( matsref ) means “a place or instrument for refining” (cf. ASV, NASB “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the Lord ’s purifying and cleansing and testing people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A3/1"}
{"id":3003,"verse_id":"PRO.17.3","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.3","text":"The term כּוּר ( cur ) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction ( Isa 48:10 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A3/3"}
{"id":3004,"verse_id":"PRO.17.3","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":3,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"17.3","text":"The participle בֹּחֵן ( bokhen , “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A3/5"}
{"id":3005,"verse_id":"PRO.17.4","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"17.4","text":"Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated ( Lev 19:17 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A4/4"}
{"id":3006,"verse_id":"PRO.17.5","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.5","text":"The parallelism helps define the subject matter: The one who “mocks the poor” (NAB, NASB, NIV) is probably one who “rejoices [NIV gloats] over disaster.” The poverty is hereby explained as a disaster that came to some. The topic of the parable is the person who mocks others by making fun of their misfortune.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A5/1"}
{"id":3007,"verse_id":"PRO.17.5","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.5","text":"The Hebrew word translated “insults” ( חֵרֵף , kheref ) means “reproach; taunt” (as with a cutting taunt); it describes words that show contempt for or insult God. The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world (C. H. Toy, Proverbs [ICC], 337). W. G. Plaut, however, suggests that mocking the poor means holding up their poverty as a personal failure and thus offending their dignity and their divine nature ( Proverbs , 187).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A5/2"}
{"id":3008,"verse_id":"PRO.17.6","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.6","text":"The metaphor signifies that grandchildren are like a crown, that is, they are the “crowning glory” of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A6/3"}
{"id":3009,"verse_id":"PRO.17.7","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.7","text":"The “fool” proper, described by the term נָבָל ( naval ), occurs only here, in v. 21 , and in 30:22 in the book. It describes someone who is godless and immoral in an overbearing way (e.g., 1 Sam 25:25 ; Ps 14:1 ). A fool should restrain his words lest his foolishness spew out.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A7/3"}
{"id":3010,"verse_id":"PRO.17.7","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"17.7","text":"This “ruler” (KJV, NASB “prince”; NAB “noble”) is a gentleman with a code of honor, to whom truthfulness is second nature (W. McKane, Proverbs [OTL], 507). The word describes one as “inclined, generous, noble” (BDB 622 s.v. נָדִיב ). It is cognate to the word for the “free will offering.” So for such a noble person lies are not suited. The argument is from the lesser to the greater – if fools shouldn’t speak lofty things, then honorable people should not lie (or, lofty people should not speak base things).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A7/5"}
{"id":3011,"verse_id":"PRO.17.8","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"17.8","text":"As C. H. Toy points out, the sage is merely affirming a point without making a comment – those who use bribery meet with widespread success ( Proverbs [ICC], 341). This does not amount to an endorsement of bribery.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A8/5"}
{"id":3012,"verse_id":"PRO.17.9","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.9","text":"The participle מְבַקֵּשׁ ( mÿvaqesh ) means “seeks” in the sense of seeking to secure or procure or promote love. There can be no friendship without such understanding and discretion.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A9/2"}
{"id":3013,"verse_id":"PRO.17.9","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.9","text":"W. G. Plaut notes that harping on the past has destroyed many friendships and marriages ( Proverbs , 188). W. McKane observes that this line refers to the person who breaks up friendships by his scandalous gossip, even if it is done with a kind of zeal for the welfare of the community, for it will destroy love and trust ( Proverbs [OTL], 508-9).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A9/3"}
{"id":3014,"verse_id":"PRO.17.11","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.11","text":"The proverb is set up in a cause and effect relationship. The cause is that evil people seek rebellion. The term מְרִי ( mÿri ) means “rebellion.” It is related to the verb מָרָה ( marah , “to be contentious; to be rebellious; to be refractory”). BDB 598 s.v. מְרִי translates the line “a rebellious man seeketh only evil” (so NASB).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A11/1"}
{"id":3015,"verse_id":"PRO.17.11","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.11","text":"Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king; but the expression could also figuratively describe something God sends – storms, pestilence, or any other misfortune.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A11/3"}
{"id":3016,"verse_id":"PRO.17.12","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"17.12","text":"The human, who is supposed to be rational and intelligent, in such folly becomes more dangerous than the beast that in this case acts with good reason. As R. L. Alden comments, “Consider meeting a fool with a knife, or gun, or even behind the wheel of a car” ( Proverbs , 134). See also E. Loewenstamm, “Remarks on Proverbs 17:12 and 20:27 ,” VT 37 (1967): 221-24. For a slightly different nuance cf. TEV “some fool busy with a stupid project.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A12/4"}
{"id":3017,"verse_id":"PRO.17.13","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.13","text":"The proverb does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A13/3"}
{"id":3018,"verse_id":"PRO.17.16","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.16","text":"The sense seems to be “What good is money” since what the fool needs cannot be bought? The verse is a rhetorical question stating that money would be wasted on a fool.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A16/2"}
{"id":3019,"verse_id":"PRO.17.17","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.17","text":"The verse uses synonymous parallelism, so “friend” and “relative” are equated. Others, however, will take the verse with antithetical parallelism: W. G. Plaut argues that friendship is a spiritual relationship whereas a brother’s ties are based on a blood relationship – often adversity is the only thing that brings brothers together ( Proverbs , 189).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A17/1"}
{"id":3020,"verse_id":"PRO.17.18","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"17.18","text":"It is foolish to pledge security for someone’s loans (e.g., Prov 6:1-5 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A18/4"}
{"id":3021,"verse_id":"PRO.17.21","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.21","text":"Here the Hebrew terms כְּסִיל ( kÿsil ) and נָבָל ( naval ) are paired. The first one, which occurs about fifty times in the book, refers to a dullard, whether it be in spiritual, intellectual, or moral matters. The second word, rare in the book, primarily focuses on religious folly – it refers to the practical atheist, the one who lives as if there is no God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A21/1"}
{"id":3022,"verse_id":"PRO.17.21","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"17.21","text":"Parents of fools, who had hoped for children who would be a credit to the family, find only bitter disappointment (cf. TEV “nothing but sadness and sorrow”).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A21/4"}
{"id":3023,"verse_id":"PRO.17.22","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.22","text":"Heb “a heart of rejoicing”; KJV “a merry heart”; NAB, NASB “a joyful heart.” This attributive genitive refers to the mind or psyche. A happy and healthy outlook on life brings healing.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A22/1"}
{"id":3024,"verse_id":"PRO.17.22","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.22","text":"The “crushed spirit” refers to one who is depressed (cf. NAB “a depressed spirit”). “Crushed” is figurative (an implied comparison) for the idea that one’s psyche or will to go on is beaten down by circumstances.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A22/3"}
{"id":3025,"verse_id":"PRO.17.22","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":22,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"17.22","text":"The “bones” figuratively represent the whole body encased in a boney framework (metonymy of subject). “Fat bones” in scripture means a healthy body ( 3:8; 15:30; 16:24 ), but “dried up” bones signify unhealthiness and lifelessness (cf. Ezek 37:1-4 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A22/4"}
{"id":3026,"verse_id":"PRO.17.23","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.23","text":"The fact that the “gift” is given secretly ( Heb “from the bosom” [ מֵחֵיק , mekheq ]; so NASB) indicates that it was not proper. Cf. NRSV “a concealed bribe”; TEV, CEV, NLT “secret bribes.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A23/1"}
{"id":3027,"verse_id":"PRO.17.24","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.24","text":"To say that “the eyes of the fool run to the ends of the earth” means that he has no power to concentrate and cannot focus his attention on anything. The language is hyperbolic. Cf. NCV “the mind of a fool wanders everywhere.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A24/3"}
{"id":3028,"verse_id":"PRO.17.25","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.25","text":"The Hebrew noun means “vexation, anger, grief.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A25/1"}
{"id":3029,"verse_id":"PRO.17.27","translation_id":"net-engnet","book_id":"PRO","chapter":17,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.27","text":"The participle חוֹשֵׂךְ ( khosekh ) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks carefully.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2017%3A27/2"}
{"id":3030,"verse_id":"PRO.18.2","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.2","text":"This expression forms an understatement ( tapeinosis ); the opposite is the point – he detests understanding or discernment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A2/1"}
{"id":3031,"verse_id":"PRO.18.3","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.3","text":"“Contempt” ( בּוּז , buz ) accompanies the wicked; “reproach” ( חֶרְפָּה , kherpah ) goes with shame. This reproach refers to the critical rebukes and taunts of the community against a wicked person.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A3/2"}
{"id":3032,"verse_id":"PRO.18.4","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.4","text":"The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A4/2"}
{"id":3033,"verse_id":"PRO.18.4","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.4","text":"This is an implied comparison ( hypocatastasis ), the fountain of wisdom being the person who speaks. The Greek version has “fountain of life” instead of “wisdom,” probably influenced from 10:11 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A4/4"}
{"id":3034,"verse_id":"PRO.18.4","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":4,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"18.4","text":"The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A4/6"}
{"id":3035,"verse_id":"PRO.18.6","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.6","text":"The “lips” is a metonymy of cause, meaning what the fool says. The “mouth” in the second colon is likewise a metonymy for speech, what comes out of the mouth.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A6/1"}
{"id":3036,"verse_id":"PRO.18.6","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.6","text":"“Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A6/2"}
{"id":3037,"verse_id":"PRO.18.9","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.9","text":"These two troubling types, the slacker and the destroyer, are closely related.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A9/3"}
{"id":3038,"verse_id":"PRO.18.10","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.10","text":"The “name of the Lord ” is a metonymy of subject. The “name” here signifies not the personal name “Yahweh,” for that would be redundant in the expression “the name of Yahweh,” but the attributes of the Lord (cf. Exod 34:5-7 ) – here his power to protect.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A10/1"}
{"id":3039,"verse_id":"PRO.18.10","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.10","text":"The metaphor of “running” to the Lord refers to a whole-hearted and unwavering trust in God’s protection (e.g., Isa 40:31 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A10/4"}
{"id":3040,"verse_id":"PRO.18.11","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.11","text":"This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A11/1"}
{"id":3041,"verse_id":"PRO.18.12","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.12","text":"The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities – the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A12/1"}
{"id":3042,"verse_id":"PRO.18.12","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.12","text":"The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18 ). The humility and exaltation of Jesus provides the classic example ( Phil 2:1-10 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A12/3"}
{"id":3043,"verse_id":"PRO.18.13","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.13","text":"Poor listening and premature answering indicate that the person has a low regard for what the other is saying, or that he is too absorbed in his own ideas. The Mishnah lists this as the second characteristic of the uncultured person ( m. Avot 5:7).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A13/2"}
{"id":3044,"verse_id":"PRO.18.14","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.14","text":"This is a rhetorical question, asserting that very few can cope with depression.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A14/2"}
{"id":3045,"verse_id":"PRO.18.14","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.14","text":"The figure of a “crushed spirit” (ASV, NAB, NCV, NRSV “a broken spirit,” comparing depression to something smashed or crushed) suggests a broken will, a loss of vitality, despair, and emotional pain. In physical sickness one can fall back on the will to live; but in depression even the will to live is gone.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A14/3"}
{"id":3046,"verse_id":"PRO.18.15","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.15","text":"This line features a mixed metaphor: The “ear” is pictured “seeking.” The “ear of the wise” actually means the wise person’s capacity to hear, and so the wise are seeking as they hear.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A15/3"}
{"id":3047,"verse_id":"PRO.18.16","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.16","text":"The Hebrew term translated “gift” is a more general term than “bribe” ( שֹׁחַד , shokhad ), used in 17:8, 23 . But it also has danger (e.g., 15:27; 21:14 ), for by giving gifts one might learn how influential they are and use them for bribes. The proverb simply states that a gift can expedite matters.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A16/1"}
{"id":3048,"verse_id":"PRO.18.16","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.16","text":"The two verbs here show a progression, helping to form the synthetic parallelism. The gift first “makes room” ( יַרְחִיב , yarkhiv ) for the person, that is, extending a place for him, and then “ushers him in” ( יַנְחֵנּוּ , yakhenu ) among the greats.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A16/2"}
{"id":3049,"verse_id":"PRO.18.17","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"18.17","text":"The proverb is a continuous sentence teaching that there must be cross-examination to settle legal disputes. There are two sides in any disputes, and so even though the first to present his case sounds right, it must be challenged. The verb הָקַר ( haqar , translated “cross-examines”) is used for careful, diligent searching and investigating to know something (e.g., Ps 139:1 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A17/5"}
{"id":3050,"verse_id":"PRO.18.19","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"18.19","text":"The proverb is talking about changing a friend or a relative into an enemy by abuse or strife – the bars go up, as it were. And the “walls” that are erected are not easily torn down.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A19/5"}
{"id":3051,"verse_id":"PRO.18.20","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.20","text":"Two images are used in this proverb: the fruit of the mouth and the harvest of the lips. They are synonymous; the first is applied to the orchard and the second to the field. The “mouth” and the “lips” are metonymies of cause, and so both lines are speaking about speech that is productive.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A20/1"}
{"id":3052,"verse_id":"PRO.18.21","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.21","text":"What people say can lead to life or death. The Midrash on Psalms shows one way the tongue [what is said] can cause death: “The evil tongue slays three, the slanderer, the slandered, and the listener” ( Midrash Tehillim 52:2). See J. G. Williams, “The Power of Form: A Study of Biblical Proverbs,” Semeia 17 (1980): 35-38.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A21/2"}
{"id":3053,"verse_id":"PRO.18.23","translation_id":"net-engnet","book_id":"PRO","chapter":18,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.23","text":"The rich person responds harshly to the request. He has hardened himself against such appeals because of relentless demands. The proverb is an observation saying; it simply describes the way the world generally works, rather than setting this out as the ideal.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2018%3A23/2"}
{"id":3054,"verse_id":"PRO.19.1","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.1","text":"People should follow honesty even if it leads to poverty (e.g., Prov 18:23; 19:22 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A1/1"}
{"id":3055,"verse_id":"PRO.19.3","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.3","text":"The “heart raging” is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A3/4"}
{"id":3056,"verse_id":"PRO.19.4","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.4","text":"This proverb simply makes an observation on life: People pursue wealthy folk hoping that they can gain something from the rich, but the poor are deserted even by friends, who fear that the poor will try to gain something from them.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A4/2"}
{"id":3057,"verse_id":"PRO.19.6","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.6","text":"The proverb acknowledges the fact of life; but it also reminds people of the value of gifts in life, especially in business or in politics.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A6/3"}
{"id":3058,"verse_id":"PRO.19.9","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.9","text":"The verse is the same as v. 5 , except that the last word changes to the verb “will perish” (cf. NCV “will die”; CEV, NLT “will be destroyed”; TEV “is doomed”).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A9/2"}
{"id":3059,"verse_id":"PRO.19.10","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.10","text":"The verse is simply observing two things that are misfits. It is not concerned with a fool who changes and can handle wealth, or a servant who changes to become a nobleman. It is focused on things that are incongruous.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A10/2"}
{"id":3060,"verse_id":"PRO.19.10","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.10","text":"In the ancient world the prince would be trained for his rule (hence, one of the original purposes of Proverbs). A slave ruling over princes would be arrogant and cruel, or foolish and unwise. For other unbearable things, e.g., 11:22; 17:7; 26:1; and 30:21-23 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A10/3"}
{"id":3061,"verse_id":"PRO.19.11","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.11","text":"“Glory” signifies the idea of beauty or adornment. D. Kidner explains that such patience “brings out here the glowing colours of a virtue which in practice may look drably unassertive” ( Proverbs [TOTC], 133).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A11/3"}
{"id":3062,"verse_id":"PRO.19.12","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.12","text":"The verse contrasts the “rage” of the king with his “favor” by using two similes. The first simile presents the king at his most dangerous – his anger (e.g., 20:2 ; Amos 3:4 ). The second simile presents his favor as beneficial for life (e.g., 16:14-15; 28:15 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A12/1"}
{"id":3063,"verse_id":"PRO.19.12","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.12","text":"The proverb makes an observation about a king’s power to terrify or to refresh. It advises people to use tact with a king.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A12/3"}
{"id":3064,"verse_id":"PRO.19.14","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.14","text":"This statement describes a wife who has a skillful use of knowledge and discretion that proves to be successful. This contrasts with the preceding verse. The proverb is not concerned about unhappy marriages or bad wives (both of which exist); it simply affirms that when a marriage works out well one should credit it as a gift from God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A14/2"}
{"id":3065,"verse_id":"PRO.19.15","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.15","text":"The two lines are related in a metonymical sense: “deep sleep” is the cause of going hungry, and “going hungry” is the effect of deep sleep.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A15/4"}
{"id":3066,"verse_id":"PRO.19.16","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.16","text":"The expression his ways could refer either (1) to the conduct of the individual himself, or (2) to the commandments as the Lord ’s ways. If the latter is the case, then the punishment is more certain.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A16/2"}
{"id":3067,"verse_id":"PRO.19.17","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.17","text":"The participle חוֹנֵן ( khonen , “shows favor to”) is related to the word for “grace.” The activity here is the kind favor shown poor people for no particular reason and with no hope of repayment. It is literally an act of grace.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A17/1"}
{"id":3068,"verse_id":"PRO.19.17","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.17","text":"The promise of reward does not necessarily mean that the person who gives to the poor will get money back; the rewards in the book of Proverbs involve life and prosperity in general.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A17/4"}
{"id":3069,"verse_id":"PRO.19.19","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.19","text":"The Hebrew word means “indemnity, fine”; this suggests that the trouble could be legal, and the angry person has to pay for it.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A19/1"}
{"id":3070,"verse_id":"PRO.19.20","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.20","text":"The advice refers in all probability to the teachings of the sages that will make one wise.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A20/1"}
{"id":3071,"verse_id":"PRO.19.21","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.21","text":"The plans (from the Hebrew verb חָשַׁב [ khashav ], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A21/1"}
{"id":3072,"verse_id":"PRO.19.22","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.22","text":"The second half of the proverb presents the logical inference: The liar would be without “loyal love” entirely, and so poverty would be better than this. A poor person who wishes to do better is preferable to a person who makes promises and does not keep them.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A22/3"}
{"id":3073,"verse_id":"PRO.19.24","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.24","text":"This humorous portrayal is an exaggeration; but the point is that laziness can overcome hunger. It would have a wider application for anyone who would start a project and then lack the interest or energy to finish it (R. N. Whybray, Proverbs [CBC], 111). Ibn Ezra proposes that the dish was empty, because the sluggard was too lazy to provide for himself.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A24/2"}
{"id":3074,"verse_id":"PRO.19.25","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.25","text":"Different people learn differently. There are three types of people in this proverb: the scorner with a closed mind, the simpleton with an empty mind, and the discerning person with an open mind (D. Kidner, Proverbs [TOTC], 135). The simpleton learns by observing a scoffer being punished, even though the punishment will have no effect on the scoffer.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A25/2"}
{"id":3075,"verse_id":"PRO.19.25","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.25","text":"The word is related to “shrewdness” (cf. 1:4 ). The simpleton will learn at least where the traps are and how to avoid them.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A25/3"}
{"id":3076,"verse_id":"PRO.19.26","translation_id":"net-engnet","book_id":"PRO","chapter":19,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.26","text":"“Father” and “mother” here represent a stereotypical word pair in the book of Proverbs, rather than describing separate crimes against each individual parent. Both crimes are against both parents.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2019%3A26/2"}
{"id":3077,"verse_id":"PRO.20.1","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.1","text":"The drinks are wine and barley beer (e.g., Lev 10:9 ; Deut 14:26 ; Isa 28:7 ). These terms here could be understood as personifications, but better as metonymies for those who drink wine and beer. The inebriated person mocks and brawls.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A1/1"}
{"id":3078,"verse_id":"PRO.20.1","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.1","text":"The proverb does not prohibit the use of wine or beer; in fact, strong drink was used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (e.g., 23:20-21, 29-35; 31:4-7 ). To be led astray by their use is not wise.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A1/3"}
{"id":3079,"verse_id":"PRO.20.2","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.2","text":"The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A2/3"}
{"id":3080,"verse_id":"PRO.20.4","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.4","text":"The act of plowing is put for the whole process of planting a crop.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A4/1"}
{"id":3081,"verse_id":"PRO.20.5","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.5","text":"The noun means “advice, counsel”; it can have the connotation of planning or making decisions. Those with understanding can sort out plans.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A5/1"}
{"id":3082,"verse_id":"PRO.20.5","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"20.5","text":"The motives or plans of a person are “difficult to fathom”; it takes someone with understanding to discover and surface them (the verb in the last colon continues the figure with the sense of bringing the plans to the surface and sorting them out).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A5/4"}
{"id":3083,"verse_id":"PRO.20.6","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.6","text":"The point of the rhetorical question is that a truly faithful friend is very difficult to find.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A6/3"}
{"id":3084,"verse_id":"PRO.20.7","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.7","text":"Two terms describe the subject of this proverb: “righteous” and “integrity.” The first describes the person as a member of the covenant community who strives to live according to God’s standards; the second emphasizes that his lifestyle is blameless.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A7/1"}
{"id":3085,"verse_id":"PRO.20.7","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.7","text":"The nature and the actions of parents have an effect on children (e.g., Exod 20:4-6 ); if the parents are righteous, the children will enjoy a blessing – the respect and the happiness which the parent reflects on them.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A7/3"}
{"id":3086,"verse_id":"PRO.20.8","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.8","text":"The phrase with his eyes indicates that the king will closely examine or look into all the cases that come before him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A8/3"}
{"id":3087,"verse_id":"PRO.20.9","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.9","text":"The verse is a rhetorical question; it is affirming that no one can say this because no one is pure and free of sin.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A9/1"}
{"id":3088,"verse_id":"PRO.20.9","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.9","text":"The Hebrew verb translated “I am pure” ( טָהֵר , taher ) is a Levitical term. To claim this purity would be to claim that moral and cultic perfection had been attained and therefore one was acceptable to God in the present condition. Of course, no one can claim this; even if one thought it true, it is impossible to know all that is in the heart as God knows it.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A9/3"}
{"id":3089,"verse_id":"PRO.20.11","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.11","text":"In the first nine chapters of the book of Proverbs the Hebrew term נַעַר ( na ’ ar ) referred to an adolescent, a young person whose character was being formed in his early life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A11/1"}
{"id":3090,"verse_id":"PRO.20.11","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.11","text":"The Hebrew verb נָכַר ( nakhar ) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A11/2"}
{"id":3091,"verse_id":"PRO.20.11","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":11,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.11","text":"Character is demonstrated by actions at any age. But the emphasis of the book of Proverbs would also be that if the young child begins to show such actions, then the parents must try to foster and cultivate them; if not, they must try to develop them through teaching and discipline.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A11/3"}
{"id":3092,"verse_id":"PRO.20.12","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.12","text":"The first half of the verse refers to two basic senses that the Lord has given to people. C. H. Toy, however, thinks that they represent all the faculties ( Proverbs [ICC], 388). But in the book of Proverbs seeing and hearing come to the fore. By usage “hearing” also means obeying ( 15:31; 25:12 ), and “seeing” also means perceiving and understanding ( Isa 6:9-10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A12/1"}
{"id":3093,"verse_id":"PRO.20.12","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.12","text":"The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A12/2"}
{"id":3094,"verse_id":"PRO.20.13","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.13","text":"The proverb uses antithetical parallelism to teach that diligence leads to prosperity. It contrasts loving sleep with opening the eyes, and poverty with satisfaction. Just as “sleep” can be used for slothfulness or laziness, so opening the eyes can represent vigorous, active conduct. The idioms have caught on in modern usage as well – things like “open your eyes” or “asleep on the job.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A13/1"}
{"id":3095,"verse_id":"PRO.20.14","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.14","text":"This proverb reflects standard procedure in the business world. When negotiating the transaction the buyer complains how bad the deal is for him, or how worthless the prospective purchase, but then later brags about what a good deal he got. The proverb will alert the inexperienced as to how things are done.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A14/2"}
{"id":3096,"verse_id":"PRO.20.16","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.16","text":"Taking a garment was the way of holding someone responsible to pay debts. In fact, the garment was the article normally taken for security ( Exod 22:24-26 ; Deut 24:10-13 ). Because this is a high risk security pledge (e.g., 6:1-5 ), the creditor is to deal more severely than when the pledge is given by the debtor for himself.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A16/2"}
{"id":3097,"verse_id":"PRO.20.17","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.17","text":"The image of food and eating is carried throughout the proverb. Food taken by fraud seems sweet at first, but afterward it is not. To end up with a mouth full of gravel (a mass of small particles; e.g., Job 20:14-15 ; Lam 3:16 ) implies by comparison that what has been taken by fraud will be worthless and useless and certainly in the way (like food turning into sand and dirt).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A17/3"}
{"id":3098,"verse_id":"PRO.20.18","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.18","text":"There have been attempts by various commentators to take “war” figuratively to mean life’s struggles, litigation, or evil inclinations. But there is no need and little justification for such interpretations. The proverb simply describes the necessity of taking counsel before going to war.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A18/3"}
{"id":3099,"verse_id":"PRO.20.19","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.19","text":"The word describes a slanderer (NASB), a tale-bearer (KJV, ASV), or an informer. BDB 940 s.v. רָכִיל says the Hebrew expression “goers of slander” means slanderous persons. However, W. McKane observes that these people are not necessarily malicious – they just talk too much ( Proverbs [OTL], 537).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A19/1"}
{"id":3100,"verse_id":"PRO.20.22","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.22","text":"To “wait” ( קַוֵּה , qavveh ) on the Lord requires faith in him, reliance on divine justice, and patience. It means that the wrongs done to a person will have to be endured for a time.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A22/3"}
{"id":3101,"verse_id":"PRO.20.25","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.25","text":"It would be a “snare” because it would lead people into financial difficulties; talks about foolish or rash vows.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A25/1"}
{"id":3102,"verse_id":"PRO.20.27","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.27","text":"The expression translated “the human spirit” is the Hebrew term נִשְׁמַת ( nishmat ), a feminine noun in construct. This is the inner spiritual part of human life that was breathed in at creation ( Gen 2:7 ) and that constitutes humans as spiritual beings with moral, intellectual, and spiritual capacities.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A27/1"}
{"id":3103,"verse_id":"PRO.20.28","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.28","text":"The emphasis is on the Davidic covenant ( 2 Sam 7:11-16 ; Ps 89:19-37 ). It is the Lord and his faithful love for his covenant that ultimately makes the empire secure. But the enjoyment of divine protection requires the king to show loyal love as well.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A28/2"}
{"id":3104,"verse_id":"PRO.20.29","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.29","text":"“Grey hair” is a metonymy of adjunct; it represents everything valuable about old age – dignity, wisdom, honor, experience, as well as worry and suffering of life. At the very least, since they survived, they must know something. At the most, they were the sages and elders of the people.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A29/3"}
{"id":3105,"verse_id":"PRO.20.30","translation_id":"net-engnet","book_id":"PRO","chapter":20,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.30","text":"Physical punishment may prove spiritually valuable. Other proverbs say that some people will never learn from this kind of punishment, but in general this may be the only thing that works for some cases.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2020%3A30/3"}
{"id":3106,"verse_id":"PRO.21.1","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.1","text":"“Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A1/1"}
{"id":3107,"verse_id":"PRO.21.1","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.1","text":"“Hand” in this passage is a personification; the word is frequently used idiomatically for “power,” and that is the sense intended here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A1/2"}
{"id":3108,"verse_id":"PRO.21.3","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.3","text":"The Lord prefers righteousness above religious service (e.g., Prov 15:8; 21:29 ; 1 Sam 15:22 ; Ps 40:6-8 ; Isa 1:11-17 ). This is not a rejection of ritual worship; rather, religious acts are without value apart from righteous living.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A3/2"}
{"id":3109,"verse_id":"PRO.21.10","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.10","text":"The word has the meanings of “desire, crave, long for, lust after.” It usually has “soul” as its subject. The word is used in the Ten Commandments in the prohibition against coveting a neighbor’s house ( Deut 5:18 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A10/2"}
{"id":3110,"verse_id":"PRO.21.11","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.11","text":"The contrast here is between the simple and the wise. The simple gain wisdom when they see the scorner punished; the wise gains knowledge through instruction. The scorner does not change, but should be punished for the benefit of the simple (e.g., Prov 19:25 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A11/1"}
{"id":3111,"verse_id":"PRO.21.13","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.13","text":"The imagery means “pay no attention to” the cry for help or “refuse to help,” so it is a metonymy of cause for the effect.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A13/1"}
{"id":3112,"verse_id":"PRO.21.13","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.13","text":"“Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A13/2"}
{"id":3113,"verse_id":"PRO.21.13","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":13,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.13","text":"The proverb is teaching that those who show mercy will receive mercy. It involves the principle of talionic justice – those who refuse the needs of others will themselves be refused when they need help (so Luke 16:19-31 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A13/3"}
{"id":3114,"verse_id":"PRO.21.14","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.14","text":"The synonymous parallelism joins the more neutral term “gift” with the more specific “bribe.” D. Kidner notes that this underscores how hard it is to tell the difference between them, especially since they accomplish similar things ( Proverbs [TOTC], 143).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A14/1"}
{"id":3115,"verse_id":"PRO.21.15","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.15","text":"The noun means “terror (NAB, NASB, NIV), destruction (KJV, ASV), ruin (cf. NCV).” Its related verb means “be shattered, dismayed.” The idea of “dismay” (NRSV) or “terror” would make the better choice to contrast with “joy” in the first line, but “ruin” is also possible. Whenever justice prevails, whether in the courts or simply in society, the people who practice iniquity may be shaken into reality by fear (cf. CEV “crooks are terrified”).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A15/3"}
{"id":3116,"verse_id":"PRO.21.16","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.16","text":"The departed are the Shades (the Rephaim ). The literal expression “will rest among the Shades” means “will be numbered among the dead.” So once again physical death is presented as the punishment for folly.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A16/4"}
{"id":3117,"verse_id":"PRO.21.17","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.17","text":"The participle “loves” ( אֹהֵב , ’ ohev ) indicates in this context that more is involved than the enjoyment of pleasure, for which there is no problem. The proverb is looking at “love” in the sense of needing and choosing, an excessive or uncontrolled indulgence in pleasure.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A17/1"}
{"id":3118,"verse_id":"PRO.21.17","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.17","text":"“Pleasure” is actually the Hebrew word “joy” ( שִׂמְחָה , simkhah ). It is a metonymy of effect, the cause being the good life that brings the joy. In the second colon, “wine” and “oil” would be metonymies of cause, the particular things in life that bring joy. Therefore the figures in the lines work together to give the complete picture.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A17/2"}
{"id":3119,"verse_id":"PRO.21.17","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":17,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"21.17","text":"In elaborate feasts and celebrations the wine was for drinking but the oil was for anointing (cf. NAB, NCV “perfume”). Both of these characterize the luxurious life (e.g., Ps 23:5; 104:15 ; Amos 6:6 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A17/5"}
{"id":3120,"verse_id":"PRO.21.18","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.18","text":"The Hebrew word translated “ransom” ( כֹּפֶר , kofer ) normally refers to the price paid to free a prisoner. R. N. Whybray ( Proverbs [CBC], 121) gives options for the meaning of the verse: (1) If it means that the wicked obtain good things that should go to the righteous, it is then a despairing plea for justice (which would be unusual in the book of Proverbs); but if (2) it is taken to mean that the wicked suffers the evil he has prepared for the righteous, then it harmonizes with Proverbs elsewhere (e.g., 11:8 ). The ideal this proverb presents – and the future reality – is that in calamity the righteous escape and the wicked suffer in their place (e.g., Haman in the book of Esther).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A18/2"}
{"id":3121,"verse_id":"PRO.21.19","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.19","text":"The verse makes the same point as 21:9 and 25:24 ; but “desert land” is substituted. It would be a place sparsely settled and quiet.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A19/2"}
{"id":3122,"verse_id":"PRO.21.21","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.21","text":"These two attributes, “righteousness” ( צְדָקָה , tsÿdaqah ) and “loyal love” ( חֶסֶד , khesed ) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A21/1"}
{"id":3123,"verse_id":"PRO.21.21","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.21","text":"The Hebrew term translated “bounty” is צְדָקָה ( tsÿdaqah ) again, so there is a wordplay on the term in the verse. The first use of the word had the basic meaning of “conduct that conforms to God’s standard”; this second use may be understood as a metonymy of cause, indicating the provision or reward (“bounty”) that comes from keeping righteousness (cf. NIV “prosperity”; NCV “success”). The proverb is similar to Matt 5:6 , “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A21/2"}
{"id":3124,"verse_id":"PRO.21.23","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.23","text":"“Mouth” and “tongue” are metonymies of cause, signifying what one says (cf. NCV, TEV, CEV).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A23/1"}
{"id":3125,"verse_id":"PRO.21.23","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.23","text":"The “troubles” ( צָרוֹת , tsarot ) here could refer to social and legal difficulties into which careless talk might bring someone (e.g., 13:3; 18:21 ). The word means “a strait, a bind, difficulty.” Careless and free talking could get the person into a tight spot.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A23/3"}
{"id":3126,"verse_id":"PRO.21.25","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.25","text":"“Hands” is figurative for the whole person; but “hands” is retained in the translation because it is often the symbol to express one’s ability of action.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A25/3"}
{"id":3127,"verse_id":"PRO.21.26","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.26","text":"The additional clause, “and does not hold back,” emphasizes that when the righteous gives he gives freely, without fearing that his generosity will bring him to poverty. This is the contrast with the one who is self-indulgent and craves for more.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A26/2"}
{"id":3128,"verse_id":"PRO.21.27","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.27","text":"This rhetorical device shows that if the act is abomination, the wicked heart is an even greater sin. It argues from the lesser to the greater.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A27/2"}
{"id":3129,"verse_id":"PRO.21.30","translation_id":"net-engnet","book_id":"PRO","chapter":21,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.30","text":"The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13 ; Isa 40:13-14 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2021%3A30/2"}
{"id":3130,"verse_id":"PRO.22.3","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.3","text":"The contrast is between the “shrewd” (prudent) person and the “simpleton.” The shrewd person knows where the dangers and pitfalls are in life and so can avoid them; the naive person is unwary, untrained, and gullible, unable to survive the dangers of the world and blundering into them.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A3/1"}
{"id":3131,"verse_id":"PRO.22.6","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.6","text":"The expected consequence of such training is that it will last throughout life. The sages were confident of the character-forming quality of their training. However, proverbs are not universal truths. One can anticipate positive results from careful child-training – but there may be an occasional exception.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A6/4"}
{"id":3132,"verse_id":"PRO.22.7","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.7","text":"The proverb is making an observation on life. The synonymous parallelism matches “rule over” with “servant” to show how poverty makes people dependent on, or obligated to, others.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A7/1"}
{"id":3133,"verse_id":"PRO.22.8","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.8","text":"The verse is making an implied comparison (a figure of speech known as hypocatastasis) between sowing and sinning. One who sins is like one who sows, for there will be a “harvest” or a return on the sin – trouble.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A8/1"}
{"id":3134,"verse_id":"PRO.22.9","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.9","text":"It is from his own food that he gives to the poor. Of the many observations that could be made, it is worth noting that in blessing this kind of person God is in fact providing for the poor, because out of his blessing he will surely continue to share more.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A9/3"}
{"id":3135,"verse_id":"PRO.22.10","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.10","text":"This proverb, written in loose synonymous parallelism, instructs that the scorner should be removed because he causes strife. The “scorner” is לֵץ ( lets ), the one the book of Proverbs says cannot be changed with discipline or correction, but despises and disrupts anything that is morally or socially constructive.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A10/1"}
{"id":3136,"verse_id":"PRO.22.11","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.11","text":"The “heart” is a metonymy of subject; it represents the intentions and choices that are made. “Pure of heart” uses “heart” as a genitive of specification. The expression refers to someone who has honest and clear intentions.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A11/1"}
{"id":3137,"verse_id":"PRO.22.12","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.12","text":"The “eyes of the Lord ” is an anthropomorphic expression; the omniscience of God is the intended meaning. When scripture uses the “eyes” of the Lord , it usually means evaluation, superintending, or safeguarding.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A12/1"}
{"id":3138,"verse_id":"PRO.22.13","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.13","text":"The proverb humorously describes the sluggard as making ridiculous excuses for not working – he might be eaten by a lion (e.g., 26:13 ). It is possible that “lion” is figurative, intended to represent someone who is like a lion, but this detracts from the humor of the exaggeration.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A13/1"}
{"id":3139,"verse_id":"PRO.22.14","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.14","text":"The word “mouth” is a metonymy of cause; it refers to the seductive speech of the strange woman (e.g., 2:16-22 ; and chs. 5, 7 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A14/1"}
{"id":3140,"verse_id":"PRO.22.14","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.14","text":"The point of the metaphor is that what the adulteress says is like a deep pit. The pit is like the hunter’s snare; it is a trap that is difficult to escape. So to succumb to the adulteress – or to any other folly this represents – is to get oneself into a difficulty that has no easy escape.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A14/3"}
{"id":3141,"verse_id":"PRO.22.15","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.15","text":"The passive participle is figurative (implied comparison with “binding”); it means that folly forms part of a child’s nature (J. H. Greenstone, Proverbs , 238).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A15/1"}
{"id":3142,"verse_id":"PRO.22.17","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.17","text":"A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1 –9:18; here the introductory material is more personal than 1:1-7 , and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17 –24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22 . After the thirty sayings are given, there are further sayings in 24:23-34 . There is much literature on this material: see W. K. Simpson, ed., Literature of Ancient Egypt ; ANET 412-425; and A. Cody, “Notes on Proverbs 22:21 and 22:23 b,” Bib 61 (1980): 418-26.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A17/1"}
{"id":3143,"verse_id":"PRO.22.17","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.17","text":"To “incline the ear” means to “listen carefully” (cf. NCV); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A17/2"}
{"id":3144,"verse_id":"PRO.22.18","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.18","text":"If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A18/4"}
{"id":3145,"verse_id":"PRO.22.25","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.25","text":"The warning in this proverb is to avoid associating with a hothead because his influence could be fatal (a similar idea is found in the Instruction of Amenemope, chap. 9, 11:13-14 [ ANET 423]).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A25/2"}
{"id":3146,"verse_id":"PRO.22.27","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.27","text":"The third saying deals with rash vows: If people foolishly pledge what they have, they could lose everything (e.g., 6:1-5; 11:15; 17:18; 20:16 ; there is no Egyptian parallel).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A27/3"}
{"id":3147,"verse_id":"PRO.22.28","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.28","text":"Moving a boundary stone was (and still is) a major problem. The boundaries that were established by the forefathers were to be preserved, but no law would stop such violations if people lacked integrity (e.g., Deut 19:14; 27:17 ; 1 Kgs 21:16-19 ). Boundaries in Israel were sacred because God owned the land and he apportioned the property to the tribes. To extend one’s property illegally by moving a neighbor’s boundary marker was a violation of covenant and oath. Of course, disputes could arise when both sides claim their ancestors established a boundary.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A28/1"}
{"id":3148,"verse_id":"PRO.22.29","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.29","text":"The word translated “skilled” is general enough to apply to any crafts; but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A29/1"}
{"id":3149,"verse_id":"PRO.22.29","translation_id":"net-engnet","book_id":"PRO","chapter":22,"verse":29,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.29","text":"The fifth saying affirms that true skill earns recognition and advancement (cf. Instruction of Amenemope, chap. 30, 27:16-17 [ ANET 424]).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2022%3A29/3"}
{"id":3150,"verse_id":"PRO.23.2","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.2","text":"The expression “put a knife to your throat” is an idiom that means “curb your appetite” or “control yourself” (cf. TEV). The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one’s appetites would be to take a very high risk.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A2/1"}
{"id":3151,"verse_id":"PRO.23.3","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.3","text":"The final line gives the causal clause: The impressive feast is not what it appears to be; the king is not doing you a favor, but rather wants something from you or is observing you (K&D 17:104); cf. TEV “he may be trying to trick you.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A3/2"}
{"id":3152,"verse_id":"PRO.23.3","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.3","text":"Verses 1-3 form the sixth saying about being cautious before rulers (cf. Instruction of Amememope, chap. 23, 23:13-18 ). One should not get too familiar with rulers, for they always have ulterior motives. The Mishnah cites Gamaliel as warning that a ruler only draws someone into his court for his purpose, but in their day of trouble he will not be there to help them ( m. Abot 2:3).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A3/3"}
{"id":3153,"verse_id":"PRO.23.5","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.5","text":"This seventh saying warns people not to expend all their energy trying to get rich because riches are fleeting (cf. Instruction of Amememope, chap. 7, 9:10-11 which says, “they have made themselves wings like geese and have flown away to heaven”). In the ancient world the symbol of birds flying away signified fleeting wealth.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A5/2"}
{"id":3154,"verse_id":"PRO.23.8","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.8","text":"Eating and drinking with a selfish miser would be irritating and disgusting. The line is hyperbolic; the whole experience turns the stomach.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A8/1"}
{"id":3155,"verse_id":"PRO.23.9","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.9","text":"The mention of “the ears” emphasizes the concerted effort to get the person’s undivided attention. However, a fool rejects instruction and discipline.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A9/1"}
{"id":3156,"verse_id":"PRO.23.9","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.9","text":"Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A9/2"}
{"id":3157,"verse_id":"PRO.23.11","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.11","text":"This is the tenth saying; once again there is a warning not to encroach on other people’s rights and property, especially the defenseless (see v. 10; 22:22-23, 28 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A11/2"}
{"id":3158,"verse_id":"PRO.23.16","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.16","text":"This twelfth saying simply observes that children bring joy to their parents when they demonstrate wisdom. The quatrain is arranged in a chiastic structure (AB:B'A'): The first line (A) speaks of wisdom in the child, and it is paired with the last line (A') which speaks of the child’s saying what is right. In between these brackets are two lines (B and B') concerning joy to the parent.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A16/2"}
{"id":3159,"verse_id":"PRO.23.18","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.18","text":"The saying is an understatement; far from being cut off, the “hope” will be realized in the end. So this saying, the thirteenth, advises people to be zealous for the fear of the Lord , their religion, rather than for anything that sinners have to offer.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A18/2"}
{"id":3160,"verse_id":"PRO.23.21","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.21","text":"This is the fourteenth saying, warning about poor associations. Drunkenness and gluttony represent the epitome of the lack of discipline. In the Mishnah they are used to measure a stubborn and rebellious son ( m. Sanhedrin 8). W. G. Plaut notes that excessive drinking and eating are usually symptoms of deeper problems; we usually focus more on the drinking because it is dangerous to others ( Proverbs , 241-42).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A21/2"}
{"id":3161,"verse_id":"PRO.23.27","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"23.27","text":"In either case, whether a prostitute or an adulteress wife is involved, the danger is the same. The metaphors of a “deep pit” and a “narrow well” describe this sin as one that is a trap from which there is no escape. The “pit” is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A27/4"}
{"id":3162,"verse_id":"PRO.23.28","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.28","text":"Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because there are plenty of temptresses lurking about.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A28/3"}
{"id":3163,"verse_id":"PRO.23.29","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.29","text":"The eighteenth saying is about excessive drinking. The style changes here as the sage breaks into a vivid use of the imagination. It begins with a riddle describing the effects of drunkenness (v. 29 ) and gives the answer in v. 30 ; instructions follow in v. 31 , with the consequences described in v. 32 ; the direct address continues in vv. 33 and 34 ; and the whole subject is concluded with the drunkard’s own words in v. 35 (M. E. Andrews, “Variety of Expression in Proverbs 23:29-35 ,” VT 28 [1978]: 102-3).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A29/1"}
{"id":3164,"verse_id":"PRO.23.29","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":29,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.29","text":"The Hebrew word translated “dullness” describes darkness or dullness of the eyes due to intoxication, perhaps “redness” (so KJV, NASB, NRSV); NIV, NCV, NLT “bloodshot eyes.” NAB understands the situation differently: “black eyes.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A29/2"}
{"id":3165,"verse_id":"PRO.23.30","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.30","text":"The answer to the question posed in v. 29 is obviously one who drinks too much, which this verse uses metonymies to point out. Lingering over wine is an adjunct of drinking more wine; and seeking mixed wine obviously means with the effect or the purpose of drinking it.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A30/1"}
{"id":3166,"verse_id":"PRO.23.34","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.34","text":"The point of these similes is to compare being drunk with being seasick. One who tries to sleep when at sea, or even worse, when up on the ropes of the mast, will be tossed back and forth.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A34/2"}
{"id":3167,"verse_id":"PRO.23.35","translation_id":"net-engnet","book_id":"PRO","chapter":23,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.35","text":"The line describes how one who is intoxicated does not feel the pain, even though beaten by others. He does not even remember it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2023%3A35/2"}
{"id":3168,"verse_id":"PRO.24.2","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.2","text":"This nineteenth saying warns against evil associations. Evil people are obsessed with destruction and trouble. See on this theme 1:10-19; 3:31 and 23:17 . D. Kidner observes that a close view of sinners is often a good antidote to envying them ( Proverbs [TOTC], 153).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A2/1"}
{"id":3169,"verse_id":"PRO.24.3","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.3","text":"The twentieth saying, vv. 3-4 , concerns the use of wisdom for domestic enterprises. In Prov 9:1 wisdom was personified as a woman who builds a house; but here the emphasis is primarily on the building – it is a sign of security and prosperity (C. H. Toy, Proverbs [ICC], 442). One could still make a secondary application from this line for a household or “family” (cf. NCV, which sees this as a reference to the family).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A3/2"}
{"id":3170,"verse_id":"PRO.24.5","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.5","text":"The twenty-first saying seems to be concerned with the need for wisdom in warfare. In line with that, the word used here is גֶּבֶר ( gever ), “mighty man; hero; warrior.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A5/1"}
{"id":3171,"verse_id":"PRO.24.6","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.6","text":"The point of the saying is that wise counsel is necessary in war. Victory, strategy, and counsel are more important than mere military strength – many great armies have been destroyed because of their unwise leaders. See on this theme 11:14; 20:18; and 21:22 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A6/1"}
{"id":3172,"verse_id":"PRO.24.7","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.7","text":"The verse portrays a fool out of his element: In a serious moment in the gathering of the community, he does not even open his mouth (a metonymy of cause, meaning “speak”). Wisdom is too high for the fool – it is beyond his ability.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A7/3"}
{"id":3173,"verse_id":"PRO.24.10","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.10","text":"The test of strength is adversity, for it reveals how strong a person is. Of course a weak person can always plead adverse conditions in order to quit. This is the twenty-fourth saying.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A10/3"}
{"id":3174,"verse_id":"PRO.24.12","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.12","text":"The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A12/2"}
{"id":3175,"verse_id":"PRO.24.13","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.13","text":"The twenty-sixth saying teaches that one should develop wisdom because it has a profitable future. The saying draws on the image of honey; its health-giving properties make a good analogy to wisdom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A13/1"}
{"id":3176,"verse_id":"PRO.24.15","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.15","text":"The saying warns that it is futile and self-defeating to mistreat God’s people, for they survive – the wicked do not. The warning is against a deliberate, planned assault on their places of dwelling.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A15/2"}
{"id":3177,"verse_id":"PRO.24.17","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.17","text":"The saying (vv. 17, 18 ) warns against gloating over the misfortune of one’s enemies. The prohibition is formed with two negated jussives “do not rejoice” and “let not be glad,” the second qualified by “your heart” as the subject, signifying the inner satisfaction of such a defeat.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A17/1"}
{"id":3178,"verse_id":"PRO.24.18","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.18","text":"The judgment of God should strike a note of fear in the heart of people (e.g., Lev 19:17-18 ). His judgment is not to be taken lightly, or personalized as a victory. If that were to happen, then the Lord might take pity on the enemies in their calamity, for he champions the downtrodden and defeated. These are probably personal enemies; the imprecatory psalms and the prophetic oracles present a different set of circumstances for the downfall of God’s enemies – even the book of Proverbs says that brings joy to the community.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A18/2"}
{"id":3179,"verse_id":"PRO.24.20","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.20","text":"The saying warns against envying the wicked; v. 19 provides the instruction, and v. 20 the motivation. The motivation is that there is no future hope for them – nothing to envy, or as C. H. Toy explains, there will be no good outcome for their lives ( Proverbs [ICC], 449). They will die suddenly, as the implied comparison with the lamp being snuffed out signifies.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A20/2"}
{"id":3180,"verse_id":"PRO.24.27","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.27","text":"If the term “house” is understood literally, the proverb would mean that one should be financially secure before building a house (cf. NLT). If “house” is figurative for household (metonymy of subject: children or family), the proverb would mean that one should have financial security and provision before starting a family. Some English versions suggest the latter meaning by using the word “home” for “house” (e.g., TEV, CEV).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A27/2"}
{"id":3181,"verse_id":"PRO.24.28","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.28","text":"The legal setting of these sayings continues with this warning against being a false accuser. The “witness” in this line is one who has no basis for his testimony. “Without cause” is the adverb from חָנָן ( khanan ), which means “to be gracious.” The adverb means “without a cause; gratis; free.” It is also cognate to the word חֵן (“grace” or “unmerited [or, undeserved] favor.” The connotation is that the opposite is due. So the adverb would mean that there was no cause, no justification for the witness, but that the evidence seemed to lie on the other side.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A28/1"}
{"id":3182,"verse_id":"PRO.24.29","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.29","text":"Rather than give in to the spirit of vengeance, one should avoid retaliation (e.g., Prov 20:22 ; Matt 5:43-45 ; Rom 12:9 ). According to the Talmud, Hillel said, “Do not do to others what you would not have them do unto you” (b. Sanhedrin 31a).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A29/2"}
{"id":3183,"verse_id":"PRO.24.32","translation_id":"net-engnet","book_id":"PRO","chapter":24,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.32","text":"Heb “I set my heart.” The “heart” represents the mind and the will combined; to “set” the mind and will means to give careful consideration to what was observed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2024%3A32/1"}
{"id":3184,"verse_id":"PRO.25.1","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.1","text":"This section of the book of Proverbs contains proverbs attributed to Solomon but copied by Hezekiah’s sages (between 715 b.c. and 687 b.c. ). Some scholars conclude that this has no historical value other than to report the later disposition that people thought they came from Solomon’s time, but if that were the only consideration, then that in itself would have to be considered as a piece of historical information. But if the reference is an earlier note in the collection, then it becomes more valuable for consideration. The proverbs in these lines differ from the earlier ones in that these are multiple line sayings using more similes; chapters 28-29 are similar to 10-16, but chapters 25-27 differ in having few references to God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A1/1"}
{"id":3185,"verse_id":"PRO.25.2","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.2","text":"The proverb provides a contrast between God and the king, and therein is the clue to the range of application involved. The interest of the king is ruling or administering his government; and so the subject matter is a contrast to the way God rules his kingdom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A2/1"}
{"id":3186,"verse_id":"PRO.25.2","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.2","text":"The two infinitives form the heart of the contrast – “to conceal a matter” and “to search out a matter.” God’s government of the universe is beyond human understanding – humans cannot begin to fathom the intentions and operations of it. But it is the glory of kings to search out matters and make them intelligible to the people. Human government cannot claim divine secrecy; kings have to study and investigate everything before making a decision, even divine government as far as possible. But kings who rule as God’s representatives must also try to represent his will in human affairs – they must even inquire after God to find his will. This is their glorious nature and responsibility. For more general information on vv. 2-27 , see G. E. Bryce, “Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-57.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A2/2"}
{"id":3187,"verse_id":"PRO.25.3","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.3","text":"The proverb is affirming a simple fact: The king’s plans and decisions are beyond the comprehension of the common people. While the king would make many things clear to the people, there are other things that are “above their heads” or “too deep for them.” They are unsearchable because of his superior wisdom, his caprice, or his need for secrecy. Inscrutability is sometimes necessary to keep a firm grip on power.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A3/2"}
{"id":3188,"verse_id":"PRO.25.5","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.5","text":"These two verses present first an illustration and then the point (so it is emblematic parallelism). The passage uses imperatives to teach that the wicked must be purged from the kingdom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A5/1"}
{"id":3189,"verse_id":"PRO.25.5","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.5","text":"“Throne” is a metonymy of subject (or adjunct); it is the symbol of the government over which the king presides (cf. NCV, TEV).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A5/2"}
{"id":3190,"verse_id":"PRO.25.5","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":5,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.5","text":"When the king purges the wicked from his court he will be left with righteous counselors and his government therefore will be “established in righteousness” – it will endure through righteousness (cf. NLT “made secure by justice”). But as J. H. Greenstone says, “The king may have perfect ideals and his conduct may be irreproachable, but he may be misled by unscrupulous courtiers” ( Proverbs , 264).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A5/3"}
{"id":3191,"verse_id":"PRO.25.7","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.7","text":"This proverb, covering the two verses, is teaching that it is wiser to be promoted than to risk demotion by self-promotion. The point is clear: Trying to promote oneself could bring on public humiliation; but it would be an honor to have everyone in court hear the promotion by the king.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A7/2"}
{"id":3192,"verse_id":"PRO.25.9","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.9","text":"The concern is that in arguing with one person a secret about another might be divulged, perhaps deliberately in an attempt to clear oneself. The point then is about damaging a friendship by involving the friend without necessity or warrant in someone else’s quarrel.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A9/2"}
{"id":3193,"verse_id":"PRO.25.11","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.11","text":"The verse uses emblematic parallelism, stating the simile in the first part and the point in the second. The meaning of the simile is not entirely clear, but it does speak of beauty, value, and artistry. The “apples of gold” (possibly citrons, quinces, oranges, or apricots) may refer to carvings of fruit in gold on columns.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A11/1"}
{"id":3194,"verse_id":"PRO.25.12","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.12","text":"This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A12/1"}
{"id":3195,"verse_id":"PRO.25.13","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.13","text":"The emblem in the parallelism of this verse is the simile of the first line. Because snow at the time of harvest would be rare, and probably unwelcome, various commentators have sought to explain this expression. R. N. Whybray suggests it may refer to snow brought down from the mountains and kept cool in an ice hole ( Proverbs [CBC], 148); this seems rather forced. J. H. Greenstone following Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests it might refer to the refreshing breeze that comes from snow-capped mountains ( Proverbs , 260). C. H. Toy suggests a snow-cooled drink ( Proverbs [ICC], 464), and W. McKane an application of ice water to the forehead ( Proverbs [OTL], 585). Some English versions replace “snow” with “water” (cf. TEV “cold water”; CEV “cool water”). These all attempt to explain the simile; but the point is clear enough, a faithful servant is refreshing to his master. The analogy could be hypothetical – as refreshing as the coolness of snow would be in harvest time.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A13/1"}
{"id":3196,"verse_id":"PRO.25.14","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.14","text":"The emblem now is one of clouds and winds that would be expected to produce rain; they gain attention and raise people’s expectations but prove to be disappointing when no rain is forthcoming, and hence could be thought of as deceitful.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A14/1"}
{"id":3197,"verse_id":"PRO.25.15","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.15","text":"The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the “softness of the tongue.” Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A15/4"}
{"id":3198,"verse_id":"PRO.25.16","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.16","text":"The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A16/3"}
{"id":3199,"verse_id":"PRO.25.18","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.18","text":"The first line identifies the emblem of the proverb: False witnesses are here compared to deadly weapons because they can cause the death of innocent people (e.g., Exod 20:16 ; Deut 5:20 ; and Prov 14:5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A18/1"}
{"id":3200,"verse_id":"PRO.25.19","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.19","text":"The similes in this emblematic parallelism focus on things that are incapable of performing certain activities – they are either too painful to use or are ineffective.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A19/1"}
{"id":3201,"verse_id":"PRO.25.20","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.20","text":"It is inappropriate and counterproductive to sing songs to a heavy heart. One needs to be sensitive to others (e.g., 1 Sam 19:9 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A20/3"}
{"id":3202,"verse_id":"PRO.25.22","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.22","text":"The imagery of the “burning coals” represents pangs of conscience, more readily effected by kindness than by violence. These coals produce the sharp pain of contrition through regret (e.g., 18:19; 20:22; 24:17 ; Gen 42-45 ; 1 Sam 24:18-20 ; Rom 12:20 ). The coals then would be an implied comparison with a searing conscience.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A22/1"}
{"id":3203,"verse_id":"PRO.25.22","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.22","text":"The second consequence of treating enemies with kindness is that the Lord will reward the act. The fact that this is promised shows that the instruction here belongs to the religious traditions of Israel.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A22/2"}
{"id":3204,"verse_id":"PRO.25.23","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.23","text":"One difficulty here is that it is the west wind that brings rain to Israel (e.g., 1 Kgs 18:41-44 ). C. H. Toy suggests that the expression is general, referring to a northwest wind – unless it is an error ( Proverbs [ICC], 468). J. P. M. van der Ploeg suggests that the saying originated outside the land, perhaps in Egypt (“ Prov 25:23 ,” VT 3 [1953]: 189-92). But this would imply it was current in a place where it made no sense. R. N. Whybray suggests that the solution lies with the verb “brings forth” ( תְּחוֹלֵל , tÿkholel ); he suggests redefining it to mean “repels, holds back” (cf. KJV “driveth away”). Thus, the point would be that the north wind holds back the rain just as an angry look holds back slander ( Proverbs [CBC], 149). But the support for this definition is not convincing. Seeing this as a general reference to northerly winds is the preferred solution.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A23/1"}
{"id":3205,"verse_id":"PRO.25.23","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.23","text":"The verse implies a comparison between the two parts to make the point that certain things automatically bring certain results. Gossiping words will infuriate people as easily as the northerly winds bring the cold rain.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A23/4"}
{"id":3206,"verse_id":"PRO.25.25","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.25","text":"The difficulty of getting news of any kind from a distant land made its reception all the more delightful when it was good (e.g., Gen 45:27 ; Prov 15:30 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A25/2"}
{"id":3207,"verse_id":"PRO.25.27","translation_id":"net-engnet","book_id":"PRO","chapter":25,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.27","text":"This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is bad!”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2025%3A27/1"}
{"id":3208,"verse_id":"PRO.26.1","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.1","text":"“Honor” in this passage probably means respect, external recognition of worth, accolades, advancement to high position, etc. All of these would be out of place with a fool; so the sage is warning against elevating or acclaiming those who are worthless. See also J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” VT 15 (1965): 271-79.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A1/1"}
{"id":3209,"verse_id":"PRO.26.1","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.1","text":"The first twelve verses of this chapter, Prov 26:1-12 , are sometimes called “the Book of Fools” because they deal with the actions of fools.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A1/2"}
{"id":3210,"verse_id":"PRO.26.3","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.3","text":"A fool must be disciplined by force like an animal – there is no reasoning. The fool is as difficult to manage as the donkey or horse.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A3/1"}
{"id":3211,"verse_id":"PRO.26.4","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.4","text":"One should not answer a fool’s foolish questions in line with the fool’s mode of reasoning (J. H. Greenstone, Proverbs , 274).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A4/1"}
{"id":3212,"verse_id":"PRO.26.4","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.4","text":"The person who descends to the level of a fool to argue with him only looks like a fool as well.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A4/2"}
{"id":3213,"verse_id":"PRO.26.5","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.5","text":"The apparent contradiction with the last verse has troubled commentators for some time. The Rabbis solved it by saying that v. 4 referred to secular things, but v. 5 referred to sacred or religious controversies. While this does not resolve the issue, it does give a sound application for the two verses together – in negligible issues one should just ignore the stupid person, but in issues that matter the fool must be dealt with, lest credence be given to what he says (W. G. Plaut, Proverbs , 266). The text presents two proverbs each of which presents an aspect of the whole truth. One should not lower himself to the level of the fool, but there are times when the lesser of two evils is to do so, other than let the fool gain confidence that he is a wise person or be considered wise by others. Paul, for example, talked like a “fool” to correct the foolish ideas of the Corinthians ( 2 Cor 11:16-17; 12:11 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A5/1"}
{"id":3214,"verse_id":"PRO.26.6","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.6","text":"Sending a messenger on a mission is like having another pair of feet. But if the messenger is a fool, this proverb says, not only does the sender not have an extra pair of feet – he cuts off the pair he has. It would not be simply that the message did not get through; it would get through incorrectly and be a setback! The other simile uses “violence,” a term for violent social wrongs and injustice. The metaphorical idea of “drinking” violence means suffering violence – it is one’s portion. So sending a fool on a mission will have injurious consequences.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A6/1"}
{"id":3215,"verse_id":"PRO.26.6","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.6","text":"The consequence is given in the first line and the cause in the second. It would be better not to send a message at all than to use a fool as messenger.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A6/3"}
{"id":3216,"verse_id":"PRO.26.7","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.7","text":"As C. H. Toy puts it, the fool is a “proverb-monger” ( Proverbs [ICC], 474); he handles an aphorism about as well as a lame man can walk. The fool does not understand, has not implemented, and cannot explain the proverb. It is useless to him even though he repeats it.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A7/3"}
{"id":3217,"verse_id":"PRO.26.9","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.9","text":"The picture is one of seizing a thornbush and having the thorn pierce the hand ( עָלָה בְיַד־ , ’ alah vÿyad ). A drunk does not know how to handle a thornbush because he cannot control his movements and so gets hurt (W. McKane, Proverbs [OTL], 599). C. H. Toy suggests that this rather means a half-crazy drunken man brandishing a stick ( Proverbs [ICC], 475). In this regard cf. NLT “a thornbush brandished by a drunkard.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A9/1"}
{"id":3218,"verse_id":"PRO.26.9","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.9","text":"A fool can read or speak a proverb but will be intellectually and spiritually unable to handle it; he will misapply it or misuse it in some way. In doing so he will reveal more of his folly. It is painful to hear fools try to use proverbs.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A9/2"}
{"id":3219,"verse_id":"PRO.26.11","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.11","text":"The simile is graphic and debasing (cf. 2 Peter 2:22 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A11/1"}
{"id":3220,"verse_id":"PRO.26.11","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.11","text":"The point is clear: Fools repeat their disgusting mistakes, or to put it another way, whenever we repeat our disgusting mistakes we are fools. The proverb is affirming that no matter how many times a fool is warned, he never learns.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A11/2"}
{"id":3221,"verse_id":"PRO.26.12","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.12","text":"Previous passages in the book of Proverbs all but deny the possibility of hope for the fool. So this proverb is saying there is absolutely no hope for the self-conceited person, and there might be a slight hope for the fool – he may yet figure out that he really is a fool.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A12/3"}
{"id":3222,"verse_id":"PRO.26.13","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.13","text":"The Book of Fools covered vv. 1-12 . This marks the beginning of what may be called the Book of Sluggards (vv. 13-16 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A13/1"}
{"id":3223,"verse_id":"PRO.26.14","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.14","text":"The sluggard is too lazy to get out of bed – although he would probably rationalize this by saying that he is not at his best in the morning. The humor of the verse is based on an analogy with a door – it moves back and forth on its hinges but goes nowhere. Like the door to the wall, the sluggard is “hinged” to his bed (e.g., Prov 6:9-10; 24:33 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A14/2"}
{"id":3224,"verse_id":"PRO.26.15","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.15","text":"The proverb is stating that the sluggard is too lazy to eat; this is essentially the same point made in 19:24 (see the note there).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A15/2"}
{"id":3225,"verse_id":"PRO.26.19","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.19","text":"The subject of this proverb is not simply a deceiver, but one who does so out of jest, or at least who claims he was joking afterward. The participle מְשַׂחֵק has the idea of “laughing, mocking”; in this context it might convey the idea of “kidding” or “joking.” The point is that such practical joking is immature and often dangerous. To the foolish deceiver it might all seem like fun, like sport; but it can destroy people. One cannot trifle with dangerous weapons, or put them in irresponsible hands; likewise one cannot trifle with human relationships. W. G. Plaut notes, “The only worthwhile humor is that which laughs with, not at others” ( Proverbs , 270).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A19/2"}
{"id":3226,"verse_id":"PRO.26.20","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.20","text":"Gossip (that is, the one who goes around whispering and slandering) fuels contention just as wood fuels a fire. The point of the proverb is to prevent contention – if one takes away the cause, contention will cease (e.g., 18:8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A20/1"}
{"id":3227,"verse_id":"PRO.26.21","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.21","text":"Heb “a man of contentions”; NCV, NRSV, NLT “a quarrelsome person.” The expression focuses on the person who is contentious by nature. His quarreling is like piling fuel on a fire that would otherwise go out. This kind of person not only starts strife, but keeps it going.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A21/1"}
{"id":3228,"verse_id":"PRO.26.23","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.23","text":"The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent (“heart”) but covers it with glowing speech.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A23/3"}
{"id":3229,"verse_id":"PRO.26.25","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.25","text":"It may be that the placing of this proverb in this setting is designed to point out that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests in order to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the person’s words.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A25/3"}
{"id":3230,"verse_id":"PRO.26.25","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"26.25","text":"The number “seven” is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, the expression means that there is complete or total abomination in his heart. Cf. TEV “his heart is filled to the brim with hate.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A25/4"}
{"id":3231,"verse_id":"PRO.26.25","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":25,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"26.25","text":"“Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A25/5"}
{"id":3232,"verse_id":"PRO.26.26","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.26","text":"The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A26/3"}
{"id":3233,"verse_id":"PRO.26.27","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.27","text":"The verse is teaching talionic justice (“an eye for an eye,” etc.), and so the activities described should be interpreted as evil in their intent. “Digging a pit” would mean laying a trap for someone (the figure of speech would be a metonymy of cause for the effect of ruining someone, if an actual pit is being dug; the figure would be hypocatastasis if digging a pit is being compared to laying a trap, but no pit is being dug). Likewise, “rolling a stone” on someone means to destroy that individual.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A27/1"}
{"id":3234,"verse_id":"PRO.26.28","translation_id":"net-engnet","book_id":"PRO","chapter":26,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.28","text":"The verse makes it clear that only pain and ruin can come from deception. The statement that the lying tongue “hates those crushed by it” suggests that the sentiments of hatred help the deceiver justify what he says about people. The ruin that he brings is probably on other people, but it could also be taken to include his own ruin.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2026%3A28/2"}
{"id":3235,"verse_id":"PRO.27.1","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.1","text":"The word “tomorrow” is a metonymy of subject, meaning what will be done tomorrow, or in the future in general.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A1/2"}
{"id":3236,"verse_id":"PRO.27.1","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.1","text":"The expression “you do not know” balances the presumption of the first line, reminding the disciple of his ignorance and therefore his need for humility (e.g., Matt 6:34 ; Luke 12:20 ; Jas 4:13-16 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A1/3"}
{"id":3237,"verse_id":"PRO.27.2","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.2","text":"“Mouth” and “lips” are metonymies of cause; they mean “what is said.” People should try to avoid praising themselves. Self praise can easily become a form of pride, even if it begins with trivial things. It does not establish a reputation; reputation comes from what others think about you.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A2/2"}
{"id":3238,"verse_id":"PRO.27.3","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.3","text":"The contrast is made between dealing with the vexation of a fool and physical labor (moving stones and sand). More tiring is the vexation of a fool, for the mental and emotional effort it takes to deal with it is more draining than physical labor. It is, in the sense of this passage, almost unbearable.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A3/2"}
{"id":3239,"verse_id":"PRO.27.6","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.6","text":"“Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere – as indicated by their excessive number.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A6/2"}
{"id":3240,"verse_id":"PRO.27.9","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.9","text":"The first line of the proverb provides the emblem to the parallel point. The emblem is the joy that anointing oil (ointment) and incense bring, and the point is the value of the advice of a friend.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A9/1"}
{"id":3241,"verse_id":"PRO.27.10","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.10","text":"The meaning of the verse is very difficult, although the translation is rather straightforward. It may simply be saying that people should retain family relationships but will discover that a friend who is available is better than a relative who is not. But C. H. Toy thinks that the verse is made up of three lines that have no connection: 10a instructs people to maintain relationships, 10b says not to go to a brother’s house [only?] when disaster strikes, and 10c observes that a nearby friend is better than a far-away relative. C. H. Toy suggests a connection may have been there, but has been lost ( Proverbs [ICC], 485-86). The conflict between 17:17 and 10 b may be another example of presenting two sides of the issue, a fairly frequent occurrence in the book of Proverbs.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A10/1"}
{"id":3242,"verse_id":"PRO.27.11","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.11","text":"The expression anyone who taunts me refers to those who would reproach or treat the sage with contempt, condemning him as a poor teacher. Teachers are often criticized for the faults and weaknesses of their students; but any teacher criticized that way takes pleasure in pointing to those who have learned as proof that he has not labored in vain (e.g., 1 Thess 2:19-20; 3:8 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A11/3"}
{"id":3243,"verse_id":"PRO.27.14","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.14","text":"The point of the proverb is that loud and untimely greetings are not appreciated. What was given as a “blessing” will be considered a “curse” – the two words being antonyms. The proverb makes the point that how, when, and why they say what they say is important too (D. Kidner, Proverbs [TOTC], 166).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A14/3"}
{"id":3244,"verse_id":"PRO.27.16","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.16","text":"The verb is the Qal imperfect of קָרָא ( qara ’); BDB 895 s.v. 5 .b defines it here as “call for = demand, require,” but acknowledge that it is probably corrupt. R. B. Y. Scott interprets it to mean “grasping” oil in the hand, an expression he compares to the modern “butterfingers” ( Proverbs, Ecclesiastes [AB], 163). Others have interpreted it to mean “betrays” – “ointment of his right hand betrays itself,” meaning its smell persists. However, the connection to the proverb does not seem obvious with that interpretation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A16/2"}
{"id":3245,"verse_id":"PRO.27.18","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.18","text":"Tending fig trees requires closer attention than other plants; so the point here would be the diligent care that is required.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A18/1"}
{"id":3246,"verse_id":"PRO.27.18","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.18","text":"The principle is established in the first line with the emblem: Those who faithfully serve will be rewarded in kind. The second half of the proverb makes the point from this illustration.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A18/2"}
{"id":3247,"verse_id":"PRO.27.18","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":18,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.18","text":"The Hebrew participle translated “takes care of” ( שֹׁמֵר , shomer ) describes a careful watching over or looking after, a meticulous service, anticipating the needs and safeguarding the charge. Such a servant need not worry about his efforts going unrecognized and unrewarded (e.g., Prov 22:29 ; 2 Tim 2:6, 15 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A18/3"}
{"id":3248,"verse_id":"PRO.27.20","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.20","text":"Countless generations of people have gone into the world below; yet “death” is never satisfied – it always takes more. The line personifies Death and Destruction. It forms the emblem in the parallelism.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A20/2"}
{"id":3249,"verse_id":"PRO.27.21","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.21","text":"Once again this proverb uses emblematic parallelism. The crucible and the furnace are used to refine and thus reveal the pure metals. The analogy is that praise will reveal the person because others will examine and evaluate what an individual has done in order to make the public acclamation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A21/1"}
{"id":3250,"verse_id":"PRO.27.26","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.26","text":"Verse 25 is the protasis and v. 26 the apodosis. The two verses say that when the harvest is taken in, then the grass will grow, and they can sell and use their livestock. The lambs will provide clothing, and the goats when sold will pay for land.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A26/1"}
{"id":3251,"verse_id":"PRO.27.27","translation_id":"net-engnet","book_id":"PRO","chapter":27,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.27","text":"This part of the proverb shows the proper interplay between human labor and divine provision. It teaches people to take care of what they have because it will not last forever.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2027%3A27/1"}
{"id":3252,"verse_id":"PRO.28.1","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.1","text":"The line portrays the insecurity of a guilty person – he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A1/1"}
{"id":3253,"verse_id":"PRO.28.2","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.2","text":"The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A2/1"}
{"id":3254,"verse_id":"PRO.28.3","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.3","text":"“Food” is a metonymy of effect here. The picture is of the driving rain that should cause crops to grow so that food can be produced – but does not (some English versions assume the crops are destroyed instead, e.g., NCV, TEV, CEV, NLT). The point the proverb is making is that a show of strength may not produce anything except ruin.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A3/3"}
{"id":3255,"verse_id":"PRO.28.4","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.4","text":"Some commentators do not think that the word refers to the Mosaic law, but to “instruction” or “teaching” in general (cf. NCV “who disobey what they have been taught”). However, the expression “keep the law” in the second line indicates that it is binding, which would not be true of teaching in general (J. Bright, “The Apodictic Prohibition: Some Observations,” JBL 92 [1973]: 185-204). Moreover, Proverbs 28:9 and 29:18 refer to the law, and this chapter has a stress on piety.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A4/1"}
{"id":3256,"verse_id":"PRO.28.4","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.4","text":"The proverb gives the outcome and the evidence of those who forsake the law – they “praise the wicked.” This may mean (1) calling the wicked good or (2) justifying what the wicked do, for such people are no longer sensitive to evil.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A4/2"}
{"id":3257,"verse_id":"PRO.28.5","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.5","text":"The contrast (and the difference) is between the wicked and those who seek the Lord . Originally the idea of seeking the Lord meant to obtain an oracle ( 2 Sam 21:1 ), but then it came to mean devotion to God – seeking to learn and do his will. Only people who are interested in doing the Lord ’s will can fully understand justice. Without that standard, legal activity can become self-serving.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A5/3"}
{"id":3258,"verse_id":"PRO.28.6","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.6","text":"This chapter gives a lot of attention to the contrast between the poor and the rich, assuming an integrity for the poor that is not present with the rich; the subject is addressed in vv. 6, 8, 11, 20, 22, 25, and 27 (G. A. Chutter, “Riches and Poverty in the Book of Proverbs,” Crux 18 [1982]: 23-28).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A6/1"}
{"id":3259,"verse_id":"PRO.28.6","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"28.6","text":"This is another “better” saying, contrasting a poor person who has integrity with a rich person who is perverse. Of course there are rich people with integrity and perverse poor people, but that is not of interest here. If it came to the choices described here, honest poverty is better than corrupt wealth.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A6/4"}
{"id":3260,"verse_id":"PRO.28.7","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.7","text":"The companion of gluttons shames his father and his family because such a life style as he now embraces is both unruly and antisocial.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A7/3"}
{"id":3261,"verse_id":"PRO.28.9","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.9","text":"The expression “turn away the ear from hearing” uses a metonymy to mean that this individual will not listen – it indicates a deliberate refusal to follow the instruction of the law.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A9/1"}
{"id":3262,"verse_id":"PRO.28.9","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.9","text":"It is hard to imagine how someone who willfully refuses to obey the law of God would pray according to the will of God. Such a person is more apt to pray for some physical thing or make demands on God. (Of course a prayer of repentance would be an exception and would not be an abomination to the Lord .)","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A9/2"}
{"id":3263,"verse_id":"PRO.28.9","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":9,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.9","text":"C. H. Toy says, “If a man, on his part, is deaf to instruction, then God, on his part, is deaf to prayer” ( Proverbs [ICC], 499). And W. McKane observes that one who fails to attend to God’s law is a wicked person, even if he is a man of prayer ( Proverbs [OTL], 623).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A9/3"}
{"id":3264,"verse_id":"PRO.28.10","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.10","text":"The image of falling into a pit (a figure of speech known as hypocatastasis, involving implied comparison) is meant to say that the evil to which he guides people will ultimately destroy him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A10/1"}
{"id":3265,"verse_id":"PRO.28.10","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.10","text":"This proverb is teaching that those who corrupt others will be destroyed, usually by their own devices, but those who manage to avoid being corrupted will be rewarded. According to this proverb the righteous can be led astray (e.g., 26:27 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A10/2"}
{"id":3266,"verse_id":"PRO.28.11","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.11","text":"The idiom “in his own eyes” means “in his own opinion,” that is, his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A11/2"}
{"id":3267,"verse_id":"PRO.28.12","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.12","text":"“Glory” here may have the sense of elation and praise.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A12/2"}
{"id":3268,"verse_id":"PRO.28.13","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.13","text":"The verse contrasts the consequences of each. The person who refuses to confess will not prosper. This is an understatement (a figure of speech known as tapeinosis); the opposite is the truth, that eventually such a person will be undone and ruined. On the other hand, the penitent will find mercy. This expression is a metonymy of cause for the effect – although “mercy” is mentioned, what mercy provides is intended, i.e., forgiveness. In other passages the verb “conceal” is used of God’s forgiveness – he covers over the iniquity ( Ps 32:1 ). Whoever acknowledges sin, God will cover it; whoever covers it, God will lay it open.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A13/2"}
{"id":3269,"verse_id":"PRO.28.13","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.13","text":"This verse is unique in the book of Proverbs; it captures the theology of forgiveness (e.g., Pss 32 and 51 ). Every part of the passage is essential to the point: Confession of sins as opposed to concealing them, coupled with a turning away from them, results in mercy.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A13/3"}
{"id":3270,"verse_id":"PRO.28.14","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.14","text":"The one who “hardens his heart” in this context is the person who refuses to fear sin and its consequences. The image of the “hard heart” is one of a stubborn will, unyielding and unbending (cf. NCV, TEV, NLT). This individual will fall into sin.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A14/2"}
{"id":3271,"verse_id":"PRO.28.15","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.15","text":"The comparison uses animals that are powerful, terrifying, insensitive, and in search of prey. Because political tyrants are like this, animal imagery of this sort is also used in Dan 7:1-8 for the series of ruthless world powers.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A15/2"}
{"id":3272,"verse_id":"PRO.28.15","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.15","text":"A poor nation under the control of political tyrants who are dangerous and destructive is helpless. The people of that nation will crumble under them because they cannot meet their demands and are of no use to them.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A15/3"}
{"id":3273,"verse_id":"PRO.28.17","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.17","text":"The text has “the blood of a life”; blood will be the metonymy of effect for the murder, the shedding of blood.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A17/2"}
{"id":3274,"verse_id":"PRO.28.20","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.20","text":"The proverb is not rebuking diligent labor. One who is eager to get rich quickly is the opposite of the faithful person. The first person is faithful to God and to the covenant community; the second is trying to get rich as quickly as possible, at the least without doing an honest day’s work and at the worst dishonestly. In a hurry to gain wealth, he falls into various schemes and will pay for it. Tg . Prov 28:20 interprets this to say he hastens through deceit and wrongdoing.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A20/2"}
{"id":3275,"verse_id":"PRO.28.22","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.22","text":"The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of “hastening” after riches suggests a dishonest approach to acquiring wealth.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A22/2"}
{"id":3276,"verse_id":"PRO.28.24","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.24","text":"While the expression is general enough to cover any kind of robbery, the point seems to be that because it can be rationalized it may refer to prematurely trying to gain control of the family property through some form of pressure and in the process reducing the parents’ possessions and standing in the community. The culprit could claim what he does is not wrong because the estate would be his anyway.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A24/1"}
{"id":3277,"verse_id":"PRO.28.24","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.24","text":"The metaphor of “companion” here means that a person who would do this is just like the criminally destructive person. It is as if they were working together, for the results are the same.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A24/2"}
{"id":3278,"verse_id":"PRO.28.25","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.25","text":"Greed “stirs up” the strife. This individual’s attitude and actions stir up dissension because people do not long tolerate him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A25/2"}
{"id":3279,"verse_id":"PRO.28.26","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.26","text":"The idea of “trusting in one’s own heart” is a way of describing one who is self-reliant. C. H. Toy says it means to follow the untrained suggestions of the mind or to rely on one’s own mental resources ( Proverbs [ICC], 505). It is arrogant to take no counsel but to rely only on one’s own intelligence.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A26/1"}
{"id":3280,"verse_id":"PRO.28.26","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":26,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.26","text":"The idiom of “walking in wisdom” means to live life according to the acquired skill and knowledge passed on from the sages. It is the wisdom from above that the book of Proverbs presents, not the undisciplined and uninformed wit and wisdom from below.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A26/2"}
{"id":3281,"verse_id":"PRO.28.27","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.27","text":"The generous individual will be rewarded. He will not lack nor miss what he has given away to the poor.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A27/1"}
{"id":3282,"verse_id":"PRO.28.27","translation_id":"net-engnet","book_id":"PRO","chapter":28,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"28.27","text":"The text does not specify the nature or the source of the curses. It is natural to think that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, selfish, stingy people will be reviled for their heartless indifference.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2028%3A27/4"}
{"id":3283,"verse_id":"PRO.29.1","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.1","text":"The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A1/3"}
{"id":3284,"verse_id":"PRO.29.3","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"29.3","text":"Wealth was seen as a sign of success and of God’s blessings, pretty much as it always has been. To be seen as honorable in the community meant one had acquired some substance and kept his reputation. It would be a disgrace to the family to have a son who squandered his money on prostitutes (e.g., Prov 5:10; 6:31 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A3/5"}
{"id":3285,"verse_id":"PRO.29.5","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.5","text":"The image of “spreading a net” for someone’s steps is an implied comparison (a figure of speech known as hypocatastasis): As one would literally spread a net, this individual’s flattery will come back to destroy him. A net would be spread to catch the prey, and so the idea is one of being caught and destroyed.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A5/3"}
{"id":3286,"verse_id":"PRO.29.6","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.6","text":"These two verbs express the confidence of the righteous – they have no fears and so can sing. So the proverb is saying that only the righteous can enjoy a sense of security.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A6/3"}
{"id":3287,"verse_id":"PRO.29.10","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.10","text":"The Hebrew word describes the “blameless” or “innocent” who maintain integrity. The bloodthirsty despise people who insist on decency and integrity.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A10/2"}
{"id":3288,"verse_id":"PRO.29.12","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"29.12","text":"The servants of the monarch adjust to their ruler; when they see that court flattery and deception are effective, they will begin to practice it and in the end become wicked (e.g., Prov 16:10; 20:8; 25:2 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A12/4"}
{"id":3289,"verse_id":"PRO.29.13","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.13","text":"The expression gives light to the eyes means “gives them sight” (cf. NIV). The expression means that by giving them sight the Lord gives them the light of life (e.g., Job 33:30 ; Ps 13:3 ). God creates and controls them all. So in spite of their circumstances in life, all people receive their life from God.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A13/3"}
{"id":3290,"verse_id":"PRO.29.14","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.14","text":"The term “throne” is a metonymy of subject; it represents the dynasty, the reign of this particular king and his descendants. The qualification of the enduring administration is its moral character. The language of this proverb reflects the promise of the Davidic Covenant (e.g., Prov 16:12; 20:28; 25:5; 31:5 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A14/2"}
{"id":3291,"verse_id":"PRO.29.15","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"29.15","text":"The Hebrew participle translated “brings shame” is a metonymy of effect; the cause is the unruly and foolish things that an unrestrained child will do.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A15/4"}
{"id":3292,"verse_id":"PRO.29.15","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"29.15","text":"The focus on the mother is probably a rhetorical variation for the “parent” (e.g., 17:21; 23:24-25 ) and is not meant to assume that only the mother will do the training and endure the shame for a case like this (e.g., 13:24; 23:13 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A15/5"}
{"id":3293,"verse_id":"PRO.29.16","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.16","text":"The Hebrew verb translated “see” in this context indicates a triumph: The righteous will gaze with satisfaction, or they will look on the downfall of the wicked triumphantly (e.g., Pss 37:4 and 112:8 ). The verse is teaching that no matter how widespread evil may be, the righteous will someday see its destruction.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A16/2"}
{"id":3294,"verse_id":"PRO.29.17","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.17","text":"The parallelism of this verse is synthetic; the second half adds the idea of “delight/pleasure” to that of “rest.” So a disciplined child will both relieve anxiety (“give…rest”) and bring happiness to the parents.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A17/3"}
{"id":3295,"verse_id":"PRO.29.18","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.18","text":"The law here refers to scripture, the concrete form of revelation. So the two halves of the verse provide the contrast: When there is no prophetic revelation there is chaos, but those who keep the revelation contained in scripture find blessing.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A18/3"}
{"id":3296,"verse_id":"PRO.29.19","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.19","text":"Servants could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of servants. The Greek version translated this as “a stubborn servant.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A19/1"}
{"id":3297,"verse_id":"PRO.29.19","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"29.19","text":"To say “there is no answer” means that this servant does not obey – he has to be trained in a different way.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A19/4"}
{"id":3298,"verse_id":"PRO.29.20","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.20","text":"The focus of this proverb is on someone who is hasty in his words . This is the person who does not stop to think, but acts on the spur of the moment. To speak before thinking is foolishness.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A20/2"}
{"id":3299,"verse_id":"PRO.29.20","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.20","text":"Rash speech cannot easily be remedied. The prospects for a fool are better (e.g., Prov 26:12 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A20/3"}
{"id":3300,"verse_id":"PRO.29.24","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.24","text":"The expression shares with a thief describes someone who is an “accomplice” (cf. NAB, NIV) because he is willing to share in the loot without taking part in the crime.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A24/1"}
{"id":3301,"verse_id":"PRO.29.25","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.25","text":"“Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A25/3"}
{"id":3302,"verse_id":"PRO.29.25","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"29.25","text":"The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g, Prov 10:27; 12:2 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A25/4"}
{"id":3303,"verse_id":"PRO.29.26","translation_id":"net-engnet","book_id":"PRO","chapter":29,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.26","text":"The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2029%3A26/1"}
{"id":3304,"verse_id":"PRO.30.1","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.1","text":"This chapter has a title ( 30:1 ), Agur’s confession and petition ( 30:2-9 ), and a series of Agur’s admonitions ( 30:10-33 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A1/1"}
{"id":3305,"verse_id":"PRO.30.1","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"30.1","text":"The word translated “says” ( נְאֻם , nÿ ’ um ) is a verbal noun; it is also a term that describes an oracle. It is usually followed by the subjective genitive: “the oracle of this man to Ithiel.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A1/4"}
{"id":3306,"verse_id":"PRO.30.3","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.3","text":"The construction uses repetition to make the point emphatically: “I do not know the knowledge of the Holy One.” Agur’s claim to being “brutish” is here clarified – he is not one of those who has knowledge or understanding of God. C. H. Toy thinks the speaker is being sarcastic in reference to others who may have claimed such knowledge ( Proverbs [ICC], 521).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A3/1"}
{"id":3307,"verse_id":"PRO.30.4","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.4","text":"To make his point Agur includes five questions. These, like –41, or Proverbs 8:24-29 , focus on the divine acts to show that it is absurd for a mere mortal to think that he can explain God’s work or compare himself to God. These questions display mankind’s limitations and God’s incomparable nature. The first question could be open to include humans, but may refer to God alone (as the other questions do).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A4/1"}
{"id":3308,"verse_id":"PRO.30.4","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.4","text":"The questions are filled with anthropomorphic language. The questioner is asking what humans have ever done this, but the meaning is that only God has done this. “Gathering the wind in his fists” is a way of expressing absolute sovereign control over the forces of nature.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A4/2"}
{"id":3309,"verse_id":"PRO.30.4","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":4,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.4","text":"The question is comparing the clouds of the heavens to garments (e.g., Job 26:8 ). T. T. Perowne writes, “Men bind up water in skins or bottles; God binds up the rain-floods in the thin, gauzy texture of the changing clouds, which yet by his power does not rend under its burden of waters.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A4/3"}
{"id":3310,"verse_id":"PRO.30.4","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":4,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"30.4","text":"The ends of the earth is an expression often used in scripture as a metonymy of subject referring to the people who live in the ends of the earth, the far off and remote lands and islands. While that is possible here as well, this may simply be a synecdoche saying that God created the whole world, even the most remote and distant places.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A4/4"}
{"id":3311,"verse_id":"PRO.30.4","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":4,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"5","reference":"30.4","text":"The reference to “son” in this passage has prompted many suggestions down through the years: It was identified as Israel in the Jewish Midrashim, the Logos or demiurge by some of the philosophers and allegorical writers, as simple poetic parallelism without a separate identity by some critical scholars, and as Jesus by Christian commentators. Parallels with Ugaritic are interesting, because Baal is referred to as a son; but that is bound up within the pantheon where there was a father god. Some of the Jewish commentators exhibit a strange logic in expressing what Christians would say is only their blindness to the full revelation: There is little cogency in this being a reference to Jesus because if there had been such a person at any time in the past he would have left some tradition about it through his descendants (J. H. Greenstone, Proverbs , 317). But Judaism has taught from the earliest times that Messiah was preexistent (especially in view of and ); and the claims of Jesus in the Gospels bear this out. It seems best to say that there is a hint here of the nature of the Messiah as Son, a hint that will later be revealed in full through the incarnation.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A4/5"}
{"id":3312,"verse_id":"PRO.30.5","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.5","text":"The text here uses an implied comparison (a figure of speech known as hypocatastasis): It compares the perfection of every word from God with some precious metal that has been refined and purified (e.g., Ps 12:6 ). The point is that God’s word is trustworthy; it has no defects and flaws, nothing false or misleading. The second half of the verse explains the significance of this point – it is safe to trust the Lord .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A5/1"}
{"id":3313,"verse_id":"PRO.30.5","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.5","text":"The line uses two more figures of speech to declare that God can be trusted for security and salvation. “Shield” is a simple metaphor – God protects. “Take refuge” is another implied comparison (hypocatastasis) – God provides spiritual rest and security for those who put their trust in him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A5/3"}
{"id":3314,"verse_id":"PRO.30.7","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.7","text":"Wisdom literature often groups things in twos and fours, or in other numerical arrangements (e.g., Amos 1:3 –2:6; Job 5:19 ; Prov 6:16-19 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A7/1"}
{"id":3315,"verse_id":"PRO.30.8","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.8","text":"Agur requested an honest life (not deceitful) and a balanced life (not self-sufficient). The second request about his provision is clarified in v. 9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A8/3"}
{"id":3316,"verse_id":"PRO.30.11","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.11","text":"The next four verses all start with the Hebrew expression translated “There is a generation.” This is a series of denunciations of things that are dangerous in society without mentioning specific punishments or proscriptions. The word “generation” as used in this passage refers to a class or group of people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A11/1"}
{"id":3317,"verse_id":"PRO.30.11","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.11","text":"The first observation is that there is a segment in society that lacks respect for parents. This uses the antonyms “curse” and [not] “bless” to make the point. To “curse” a parent could include treating them lightly, defaming them, or showing disrespect in general. To “bless” would mean to honor, respect, or enrich in some way, which is what should be done (e.g., Exod 21:17 ; Prov 20:20 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A11/2"}
{"id":3318,"verse_id":"PRO.30.12","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.12","text":"Filthiness often refers to physical uncleanness, but here it refers to moral defilement. Zech 3:3-4 uses it metaphorically as well for the sin of the nation (e.g., Isa 36:12 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A12/2"}
{"id":3319,"verse_id":"PRO.30.14","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.14","text":"There are two figures used in each of these lines: teeth/great teeth and “swords/knives.” The term “teeth” is a metonymy for the process of chewing and eating. This goes with the figure of the second half of the verse that speaks about “devouring” the poor – so the whole image of eating and chewing refers to destroying the poor (an implied comparison). The figures of “swords/knives” are metaphors within this image. Comparing teeth to swords means that they are sharp and powerful. The imagery captures the rapacity of their power.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A14/2"}
{"id":3320,"verse_id":"PRO.30.15","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.15","text":"The next two verses describe insatiable things, things that are problematic to normal life. The meaning of v. 15 a and its relationship to 15b is debated. But the “leech” seems to have been selected to begin the section because it was symbolic of greed – it sucks blood through its two suckers. This may be what the reference to two daughters calling “Give! Give!” might signify (if so, this is an implied comparison, a figure known as hypocatastasis).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A15/1"}
{"id":3321,"verse_id":"PRO.30.15","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.15","text":"As one might expect, there have been various attempts to identify the “two daughters.” In the Rabbinic literature some identified Alukah (the “leech”) with Sheol , and the two daughters with paradise and hell, one claiming the righteous and the other the unrighteous; others identified Alukah with Gehenna, and the two daughters with heresy and government, neither of which is ever satisfied ( Midrash Tehillim quoted by Rashi, a Jewish scholar who lived a.d. 1040-1105, and in the Talmud, b. Avodah Zarah 17a). J. J. Glueck suggests that what is in view is erotic passion (and not a leech) with its two maidens of burning desire crying for more (“ Proverbs 30:15 a,” VT 14 [1964]: 367-70). F. S. North rightly criticizes this view as gratuitous; he argues for the view of a leech with two suckers (“The Four Insatiables,” VT 15 [1965]: 281-82).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A15/2"}
{"id":3322,"verse_id":"PRO.30.15","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":15,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"30.15","text":"There is a noticeable rhetorical sequence here: two daughters, three things, four (see W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311, and “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86). W. McKane thinks the series builds to a climax with the four, and in the four the barren woman is the focal point, the other three being metaphors for her sexual desire ( Proverbs [OTL], 656). This interpretation is a minority view, however, and has not won widespread support.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A15/4"}
{"id":3323,"verse_id":"PRO.30.16","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.16","text":"There is no clear lesson made from these observations. But one point that could be made is that greed, symbolized by the leech, is as insatiable as all these other things. If that is the case, the proverb would constitute a warning against the insatiable nature of greed.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A16/3"}
{"id":3324,"verse_id":"PRO.30.17","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.17","text":"The “eye” as the organ that exhibits the inner feelings most clearly, here represents a look of scorn or disdain that speaks volumes (a metonymy of cause or of adjunct). It is comparable to the “evil eye” which is stinginess ( 28:22 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A17/1"}
{"id":3325,"verse_id":"PRO.30.17","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.17","text":"The sternest punishment is for the evil eye. The punishment is talionic – eye for eye. The reference to “the valley” may indicate a place where people are not be given decent burials and the birds of prey pick the corpses clean. It is an image the prophets use in judgment passages.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A17/3"}
{"id":3326,"verse_id":"PRO.30.19","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.19","text":"It is difficult to know for certain what these four things had in common for the sage. They are all linked by the word “way” (meaning “a course of action”) and by a sense of mystery in each area. Suggestions for the connections between the four include: (1) all four things are hidden from continued observation, for they are in majestic form and then gone; (2) they all have a mysterious means of propulsion or motivation; (3) they all describe the movement of one thing within the sphere or domain of another; or (4) the first three serve as illustrations of the fourth and greatest wonder, which concerns human relationships and is slightly different than the first three.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A19/1"}
{"id":3327,"verse_id":"PRO.30.20","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.20","text":"Equally amazing is the insensitivity of the adulterous woman to the sin. The use of the word “way” clearly connects this and the preceding material. Its presence here also supports the interpretation of the final clause in v. 19 as referring to sexual intimacy. While that is a wonder of God’s creation, so is the way that human nature has distorted it and ruined it.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A20/1"}
{"id":3328,"verse_id":"PRO.30.20","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.20","text":"The word clearly indicates that the woman is married and unchaste; but the text describes her as amoral as much as immoral – she sees nothing wrong with what she does.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A20/2"}
{"id":3329,"verse_id":"PRO.30.20","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":20,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.20","text":"The acts of “eating” and “wiping her mouth” are euphemistic; they employ an implied comparison between the physical act of eating and wiping one’s mouth afterward on the one hand with sexual activity on the other hand (e.g., Prov 9:17 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A20/3"}
{"id":3330,"verse_id":"PRO.30.20","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":20,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"30.20","text":"This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A20/4"}
{"id":3331,"verse_id":"PRO.30.21","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.21","text":"The Hebrew verb means “to rage; to quake; to be in tumult.” The sage is using humorous and satirical hyperbole to say that the changes described in the following verses shake up the whole order of life. The sayings assume that the new, elevated status of the individuals was not accompanied by a change in nature. For example, it was not completely unknown in the ancient world for a servant to become king, and in the process begin to behave like a king.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A21/1"}
{"id":3332,"verse_id":"PRO.30.22","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.22","text":"A servant coming to power could become a tyrant if he is unaccustomed to the use of such power, or he might retain the attitude of a servant and be useless as a leader.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A22/1"}
{"id":3333,"verse_id":"PRO.30.25","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.25","text":"The wisdom of the ants is found in their diligent preparation ( כּוּן , kun ) of food supplies in the summer for times in the winter when food is scarce. See S. P. Toperoff, “The Ant in the Bible and Midrash,” Dor le Dor 13 (1985): 179-83. According to this, being prepared ahead of time is a mark of true wisdom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A25/1"}
{"id":3334,"verse_id":"PRO.30.27","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.27","text":"The Hebrew term means “divided”; they go forward in orderly divisions, or ranks (C. H. Toy, Proverbs [ICC], 535). Joel 1:4 describes their order and uses it as a picture of a coming invasion (e.g., Joel 2:7, 8 ). Therefore the wisdom of the locust is in their order and cooperation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A27/1"}
{"id":3335,"verse_id":"PRO.30.33","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.33","text":"There is a subtle wordplay here with the word for anger: It is related to the word for nose in the preceding colon.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A33/2"}
{"id":3336,"verse_id":"PRO.30.33","translation_id":"net-engnet","book_id":"PRO","chapter":30,"verse":33,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.33","text":"The analogy indicates that continuously pressing certain things will yield results, some good, some bad. So pressing anger produces strife. The proverb advises people to strive for peace and harmony through humility and righteousness. To do that will require “letting up” on anger.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2030%3A33/3"}
{"id":3337,"verse_id":"PRO.31.1","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.1","text":"Nothing else is known about King Lemuel aside from this mention in the book of Proverbs. Jewish legend identifies him as Solomon, making this advice from his mother Bathsheba; but there is no evidence for that. The passage is the only direct address to a king in the book of Proverbs – something that was the norm in wisdom literature of the ancient world (Leah L. Brunner, “King and Commoner in Proverbs and Near Eastern Sources,” Dor le Dor 10 [1982]: 210-19; Brunner argues that the advice is religious and not secular).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A1/1"}
{"id":3338,"verse_id":"PRO.31.3","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.3","text":"The word translated “strength” refers to physical powers here, i.e., “vigor” (so NAB) or “stamina.” It is therefore a metonymy of cause; the effect would be what spending this strength meant – sexual involvement with women. It would be easy for a king to spend his energy enjoying women, but that would be unwise.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A3/1"}
{"id":3339,"verse_id":"PRO.31.3","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.3","text":"The word “ways” may in general refer to the heart’s affection for or attention to, or it may more specifically refer to sexual intercourse. While in the book of Proverbs the term is an idiom for the course of life, in this context it must refer to the energy spent in this activity.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A3/2"}
{"id":3340,"verse_id":"PRO.31.4","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.4","text":"This second warning for kings concerns the use of alcohol. If this passage is meant to prohibit any use of alcohol by kings, it would be unheard of in any ancient royal court. What is probably meant is an excessive and unwarranted use of alcohol, or a troubling need for it, so that the meaning is “to drink wine in excess” (cf. NLT “to guzzle wine”; CEV “should not get drunk”). The danger, of course, would be that excessive use of alcohol would cloud the mind and deprive a king of true administrative ability and justice.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A4/2"}
{"id":3341,"verse_id":"PRO.31.5","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"31.5","text":"The word is דִּין ( din , “judgment”; so KJV). In this passage it refers to the cause or the plea for justice, i.e., the “legal rights.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A5/3"}
{"id":3342,"verse_id":"PRO.31.6","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.6","text":"Wine and beer should be given to those distressed and dying in order to ease their suffering and help them forget.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A6/1"}
{"id":3343,"verse_id":"PRO.31.8","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.8","text":"The instruction to “open your mouth” is a metonymy of cause; it means “speak up for” (so NIV, TEV, NLT) or in this context “serve as an advocate in judgment” (cf. CEV “you must defend”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A8/1"}
{"id":3344,"verse_id":"PRO.31.8","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.8","text":"The instruction compares people who cannot defend themselves in court with those who are physically unable to speak (this is a figure of speech known as hypocatastasis, an implied comparison). The former can physically speak; but because they are the poor, the uneducated, the oppressed, they are unable to conduct a legal defense. They may as well be speechless.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A8/2"}
{"id":3345,"verse_id":"PRO.31.9","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.9","text":"Previously the noun דִּין ( din , judgment”) was used, signifying the legal rights or the pleas of the people. Now the imperative דִּין is used. It could be translated “judge,” but in this context “judge the poor” could be misunderstood to mean “condemn.” Here advocacy is in view, and so “plead the cause” is a better translation (cf. NASB, NIV, NRSV “defend the rights”). It was – and is – the responsibility of the king (ruler) to champion the rights of the poor and needy, who otherwise would be ignored and oppressed. They are the ones left destitute by the cruelties and inequalities of life (e.g., 2 Sam 14:4-11 ; 1 Kgs 3:16-28 ; Pss 45:3-5, 72:4 ; Isa 9:6-7 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A9/2"}
{"id":3346,"verse_id":"PRO.31.10","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.10","text":"The book of Proverbs comes to a close with this poem about the noble wife. A careful reading of the poem will show that it is extolling godly wisdom that is beneficial to the family and the society. Traditionally it has been interpreted as a paradigm for godly women. And while that is valid in part, there is much more here. The poem captures all the themes of wisdom that have been presented in the book and arranges them in this portrait of the ideal woman (Claudia V. Camp, Wisdom and the Feminine in the Book of Proverbs , 92-93). Any careful reading of the passage would have to conclude that if it were merely a paradigm for women what it portrays may well be out of reach – she is a wealthy aristocrat who runs an estate with servants and conducts business affairs of real estate, vineyards, and merchandising, and also takes care of domestic matters and is involved with charity. Moreover, it says nothing about the woman’s personal relationship with her husband, her intellectual and emotional strengths, or her religious activities (E. Jacob, “Sagesse et Alphabet: Pr. 31:10-31 ,” Hommages à A. Dont-Sommer , 287-95). In general, it appears that the “woman” of is a symbol of all that wisdom represents. The poem, then, plays an important part in the personification of wisdom so common in the ancient Near East. But rather than deify Wisdom as the other ANE cultures did, Proverbs simply describes wisdom as a woman. Several features will stand out in the study of this passage. First, it is an alphabetic arrangement of the virtues of wisdom (an acrostic poem). Such an acrostic was a way of organizing the thoughts and making them more memorable (M. H. Lichtenstein, “Chiasm and Symmetry in ,” CBQ 44 [1982]: 202-11). Second, the passage is similar to hymns, but this one extols wisdom. A comparison with will illustrate the similarities. Third, the passage has similarities with heroic literature. The vocabulary and the expressions often sound more like an ode to a champion than to a domestic scene. Putting these features together, one would conclude that Proverbs 31:10-31 is a hymn to Lady Wisdom, written in the heroic mode. Using this arrangement allows the sage to make all the lessons of wisdom in the book concrete and practical, it provides a polemic against the culture that saw women as merely decorative, and it depicts the greater heroism as moral and domestic rather than only exploits on the battlefield. The poem certainly presents a pattern for women to follow. But it also presents a pattern for men to follow as well, for this is the message of the book of Proverbs in summary.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A10/1"}
{"id":3347,"verse_id":"PRO.31.10","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.10","text":"The poem begins with a rhetorical question (a figure of speech known as erotesis). This is intended to establish the point that such a noble wife is rare. As with wisdom in the book of Proverbs, she has to be found.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A10/2"}
{"id":3348,"verse_id":"PRO.31.10","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":10,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"31.10","text":"This line expresses that her value ( Heb “her price”), like wisdom, is worth more than rubies (e.g., 3:15; 8:11 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A10/5"}
{"id":3349,"verse_id":"PRO.31.11","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.11","text":"The Hebrew word used here for “gain” ( שָׁלָל , shalal ) is unusual; it means “plunder; spoil” of war primarily (e.g., Isa 8:1-4 and the name Maher- Shalal -Hash-Baz). The point is that the gain will be as rich and bountiful as the spoils of war. The wife’s capabilities in business and domestic matters guarantee a rich profit and inspire the confidence of her husband.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A11/2"}
{"id":3350,"verse_id":"PRO.31.12","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.12","text":"The joining of these two words, “good” and “evil,” is frequent in the Bible; they contrast the prosperity and well-being of her contribution with what would be devastating and painful. The way of wisdom is always characterized by “good”; the way of folly is associated with “evil.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A12/2"}
{"id":3351,"verse_id":"PRO.31.14","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.14","text":"The point of the simile is that she goes wherever she needs to go, near and far, to gather in all the food for the needs and the likes of the family. The line captures the vision and the industry of this woman.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A14/2"}
{"id":3352,"verse_id":"PRO.31.15","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.15","text":"The word for “food” is טֶרֶף ( teref , “prey”; KJV “meat”), another word that does not normally fit the domestic scene. This word also is used in a similar way in Ps 111:5 , which says the Lord gives food. Here it is the noble woman who gives food to her family and servants.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A15/2"}
{"id":3353,"verse_id":"PRO.31.15","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"31.15","text":"The word חֹק ( khoq ) probably means “allotted portion of food” as before, but some suggest it means the task that is allotted to the servants, meaning that the wise woman gets up early enough to give out the work assignments ( Tg . Prov 31:15 , RSV, NRSV, TEV, NLT). That is possible, but seems an unnecessary direction for the line to take. Others, however, simply wish to delete this last colon, leaving two cola and not three, but that is unwarranted.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A15/3"}
{"id":3354,"verse_id":"PRO.31.17","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.17","text":"The expression “she makes her arm strong” parallels the first half of the verse and indicates that she gets down to her work with vigor and strength. There may be some indication here of “rolling up the sleeves” to ready the arms for the task, but that is not clear.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A17/2"}
{"id":3355,"verse_id":"PRO.31.18","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.18","text":"The line may be taken literally to mean that she is industrious throughout the night (“burning the midnight oil”) when she must in order to follow through a business deal (W. McKane, Proverbs [OTL], 668); cf. TEV. But the line could also be taken figuratively, comparing “her light” to the prosperity of her household – her whole life – which continues night and day.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A18/2"}
{"id":3356,"verse_id":"PRO.31.20","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.20","text":"The parallel expressions here underscore her care for the needy. The first part uses “she spreads her palm” and the second “she thrusts out her hand,” repeating some of the vocabulary introduced in the last verse.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A20/1"}
{"id":3357,"verse_id":"PRO.31.21","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.21","text":"“Snow” is a metonymy of adjunct; it refers to the cold weather when snow comes. The verse is saying that this time is not a concern for the wise woman because the family is well prepared.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A21/2"}
{"id":3358,"verse_id":"PRO.31.22","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.22","text":"The “fine linen” refers to expensive clothing (e.g., Gen 41:42 ), as does the “purple” (e.g., Exod 26:7; 27:9, 18 ). Garments dyed with purple indicated wealth and high rank (e.g., Song 3:5 ). The rich man in Luke 16:19 was clothed in fine linen and purple as well. The difference is that the wise woman is charitable, but he is not.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A22/2"}
{"id":3359,"verse_id":"PRO.31.25","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.25","text":"The idea of clothing and being clothed is a favorite figure in Hebrew. It makes a comparison between wearing clothes and having strength and honor. Just as clothes immediately indicate something of the nature and circumstances of the person, so do these virtues.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A25/1"}
{"id":3360,"verse_id":"PRO.31.25","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"31.25","text":"This word appears in Ps 111:3 which says that the Lord ’s work is honorable, and here the woman is clothed with strength and honor.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A25/3"}
{"id":3361,"verse_id":"PRO.31.25","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":25,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"31.25","text":"Here “laugh” is either a metonymy of adjunct or effect. The point is that she is confident for the future because of all her industry and planning.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A25/4"}
{"id":3362,"verse_id":"PRO.31.27","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.27","text":"The expression bread of idleness refers to food that is gained through idleness, perhaps given or provided for her. In the description of the passage one could conclude that this woman did not have to do everything she did; and this line affirms that even though she is well off, she will eat the bread of her industrious activity.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A27/2"}
{"id":3363,"verse_id":"PRO.31.30","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.30","text":"The verse shows that “charm” and “beauty” do not endure as do those qualities that the fear of the Lord produces. Charm is deceitful: One may be disappointed in the character of the one with beauty. Beauty is vain (fleeting as a vapor): Physical appearance will not last. The writer is not saying these are worthless; he is saying there is something infinitely more valuable.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A30/2"}
{"id":3364,"verse_id":"PRO.31.30","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"31.30","text":"This chapter describes the wise woman as fearing the Lord . It is the fear of the Lord that is the beginning of wisdom – that was the motto of the book ( 1:7 ). Psalm 111:10 also repeats that the fear of the Lord is the beginning of wisdom.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A30/3"}
{"id":3365,"verse_id":"PRO.31.31","translation_id":"net-engnet","book_id":"PRO","chapter":31,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"31.31","text":"began with the imperative יָה הָלְלוּ ( halÿlu yah , “praise the Lord ”), and this poem ends with the jussive וִיהָלְלוּהָּ ( vihalÿluha , “and let [her works] praise her”). Psalm 111:2 speaks of God’s works, and this verse of the woman’s (or wisdom’s) works that deserve praise.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Proverbs%2031%3A31/3"}
{"id":3366,"verse_id":"ECC.1.1","translation_id":"net-engnet","book_id":"ECC","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.1","text":"While 1:1 says only “king in Jerusalem” ( מֶלֶךְ בִּירוּשָׁלָםִ , melekh birushalayim ), 1:12 adds “king over Israel in Jerusalem” ( בִּירוּשָׁלָםִ מֶלֶךְ עַל־יִשְׂרָאֵל , melekh ’ al-yisra ’ el birushalayim ). The LXX adds “Israel” in 1:1 to harmonize with 1:12 ; however, the MT makes sense as it stands. Apart from David, only Solomon was “king over Israel in Jerusalem” – unless the term “Israel” ( יִשְׂרָאֵל , yisra ’ el ) in 1:12 is used for Judah or the postexilic community. Solomon would fit the description of the author of this book, who is characterized by great wisdom ( 1:13, 16 ), great wealth ( 2:8 ), numerous servants ( 2:7 ), great projects ( 2:4-6 ), and the collection, editing and writings of many proverbs ( 12:9-10 ). All of this generally suggests Solomonic authorship. However, many scholars deny Solomonic authorship on the basis of linguistic and historical arguments.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%201%3A1/3"}
{"id":3367,"verse_id":"ECC.1.1","translation_id":"net-engnet","book_id":"ECC","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.1","text":"The form of the title is typical: (1) “the words of [the writer],” (2) his family name or name of his father, and (3) his social/political position in Israel (e.g., Prov 22:17; 24:23; 30:1; 31:1 ). Sometimes, the writer’s qualifications are given in the introduction to an OT book (e.g., Jer 1:1 ; Amos 1:1 ). Qoheleth lists his qualifications at the end of the book ( 12:9-12 ). map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%201%3A1/4"}
{"id":3368,"verse_id":"ECC.1.2","translation_id":"net-engnet","book_id":"ECC","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.2","text":"See the note on “Teacher” in v. 1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%201%3A2/2"}
{"id":3369,"verse_id":"ECC.1.3","translation_id":"net-engnet","book_id":"ECC","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.3","text":"The Hebrew root עָמָל , (’ amal , “toil”) is repeated here for emphasis: “What gain does anyone have in his toil with which he toils .” For all his efforts, man’s endeavors and secular achievements will not produce anything of ultimate value that will radically revolutionize anything in the world. The term “toil” is used in a pejorative sense to emphasize that the only thing that man obtains ultimately from all his efforts is weariness and exhaustion. Due to sin, mankind has been cursed with the futility of his labor that renders work a “toilsome” task ( Gen 3:17-19 ). Although it was not yet revealed to Qoheleth, God will one day deliver the redeemed from this plight in the future kingdom when man’s labor will no longer be toilsome, but profitable, fulfilling, and enjoyable ( Isa 65:17-23 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%201%3A3/4"}
{"id":3370,"verse_id":"ECC.1.10","translation_id":"net-engnet","book_id":"ECC","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.10","text":"This does not deny man’s creativity or inventiveness, only the ultimate newness of his accomplishments. For example, there is no essential difference between the first voyage to the moon and the discovery of America (different point of arrival, different vehicles of travel, but the same essential action and results).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%201%3A10/3"}
{"id":3371,"verse_id":"ECC.2.1","translation_id":"net-engnet","book_id":"ECC","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"2.1","text":"The phrase “to see what is good” ( רָאָה , ra ’ ah , “to see” + טוֹב , tov , “good”) is repeated twice in 2:1-3 . This is the key phrase in this section of Ecclesiastes. Qoheleth sought to discover ( רָאָה ) whether merry-making offered any value ( טוֹב ) to mankind.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%202%3A1/6"}
{"id":3372,"verse_id":"ECC.2.4","translation_id":"net-engnet","book_id":"ECC","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.4","text":"The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%202%3A4/2"}
{"id":3373,"verse_id":"ECC.2.12","translation_id":"net-engnet","book_id":"ECC","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.12","text":"See 1:17 for the same expression. Throughout 2:1-11 , Qoheleth evaluated the merits of merrymaking ( 2:1-3 ), accomplishing grand things ( 2:4-6 ), amassing great wealth ( 2:7-8 ), and secular acquisitions and accomplishments ( 2:9-10 ). Now, he reflects on the benefit in life in living wisely and not giving oneself over to frivolous self-indulgence.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%202%3A12/2"}
{"id":3374,"verse_id":"ECC.2.14","translation_id":"net-engnet","book_id":"ECC","chapter":2,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.14","text":"The common fate to which Qoheleth refers is death.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%202%3A14/2"}
{"id":3375,"verse_id":"ECC.2.26","translation_id":"net-engnet","book_id":"ECC","chapter":2,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.26","text":"The phrase the task of amassing wealth ( Heb “the task of gathering and heaping up”) implicitly compares the work of the farmer reaping his crops and storing them up in a barn, to the work of the laborer amassing wealth as the fruit of his labor. However, rather than his storehouse being safe for the future, the sinner is deprived of it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%202%3A26/2"}
{"id":3376,"verse_id":"ECC.2.26","translation_id":"net-engnet","book_id":"ECC","chapter":2,"verse":26,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.26","text":"The three-fold repetition of the Hebrew word translated “give” in the first part of this verse creates irony: God “gives” the righteous the ability to prosper and to find enjoyment in his work; but to the wicked He “gives” the task of “giving” his wealth to the righteous.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%202%3A26/4"}
{"id":3377,"verse_id":"ECC.3.2","translation_id":"net-engnet","book_id":"ECC","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.2","text":"In 3:2-8 , Qoheleth uses fourteen sets of merisms (a figure using polar opposites to encompass everything in between, that is, totality), e.g., Deut 6:6-9 ; Ps 139:2-3 (see E. W. Bullinger, Figures of Speech , 435).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%203%3A2/2"}
{"id":3378,"verse_id":"ECC.3.9","translation_id":"net-engnet","book_id":"ECC","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.9","text":"This rhetorical question is an example of negative affirmation, expecting a negative answer: “Man gains nothing from his toil!” (see E. W. Bullinger, Figures of Speech , 949-51). Any advantage that man might gain from his toil is nullified by his ignorance of divine providence.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%203%3A9/2"}
{"id":3379,"verse_id":"ECC.3.11","translation_id":"net-engnet","book_id":"ECC","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.11","text":"The Hebrew adjective translated beautifully functions as a metonymy of effect (i.e., to appear beautiful) for cause (i.e., to make it fit): “to fit beautifully.” It is used in parallelism with Qoheleth’s term for evaluation: טוֹב ( tov , “good”) in 5:17 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%203%3A11/1"}
{"id":3380,"verse_id":"ECC.4.6","translation_id":"net-engnet","book_id":"ECC","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.6","text":"Qoheleth lists three approaches to labor: (1) the competitive workaholic in 4:4 , (2) the impoverished sluggard in 4:5 , and (3) the contented laborer in 4:6 . The balanced approach rebukes the two extremes.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%204%3A6/1"}
{"id":3381,"verse_id":"ECC.5.1","translation_id":"net-engnet","book_id":"ECC","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.1","text":"Beginning with 5:1 , the verse numbers through 5:20 in the English Bible differ by one from the verse numbers in the Hebrew text ( BHS ), with 5:1 ET = 4:17 HT, 5:2 ET = 5:1 HT, etc., through 5:20 ET = 5:19 HT. Beginning with 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%205%3A1/1"}
{"id":3382,"verse_id":"ECC.5.8","translation_id":"net-engnet","book_id":"ECC","chapter":5,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.8","text":"And there are higher ones over them! This may describe a corrupt system of government in which each level of hierarchy exploits its subordinates, all the way down to the peasants: “Set in authority over the people is an official who enriches himself at their expense; he is watched by a more authoritative governor who also has his share of the spoils; and above them are other officers of the State who likewise have to be satisfied”; see A. Cohen, The Five Megilloth (SoBB), 141.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%205%3A8/5"}
{"id":3383,"verse_id":"ECC.5.10","translation_id":"net-engnet","book_id":"ECC","chapter":5,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.10","text":"The Hebrew term “silver” (translated “money”) is repeated twice in this line for rhetorical emphasis.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%205%3A10/2"}
{"id":3384,"verse_id":"ECC.5.18","translation_id":"net-engnet","book_id":"ECC","chapter":5,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.18","text":"The phrase “to eat and to drink” is a common idiom in Ecclesiastes for a person enjoying the fruit of his labor (e.g., 2:24; 3:13 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%205%3A18/2"}
{"id":3385,"verse_id":"ECC.6.2","translation_id":"net-engnet","book_id":"ECC","chapter":6,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"8","reference":"6.2","text":"Instead, someone else enjoys it . A person may be unable to enjoy the fruit of his/her labor due to an unfortunate turn of events that robs a person of his possessions ( 5:13-14 ) or a miserly, lifelong hoarding of one’s wealth that robs him of the ability to enjoy what he has worked so hard to acquire ( 5:15-17 ). Qoheleth recommends the enjoyment of life and the fruit of one’s labor, as God enables ( 5:18-20 ). Unfortunately, the ability to enjoy the fruits of one’s labor is often thwarted by the obstacles described in 6:1-2 and 6:3-9 .","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%206%3A2/8"}
{"id":3386,"verse_id":"ECC.6.3","translation_id":"net-engnet","book_id":"ECC","chapter":6,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.3","text":"The point of 6:3-6 is that the futility of unenjoyed wealth is worse than the tragedy of being stillborn.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%206%3A3/4"}
{"id":3387,"verse_id":"ECC.6.4","translation_id":"net-engnet","book_id":"ECC","chapter":6,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.4","text":"The birth of the stillborn was in vain – it did it no good to be born.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%206%3A4/3"}
{"id":3388,"verse_id":"ECC.6.4","translation_id":"net-engnet","book_id":"ECC","chapter":6,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.4","text":"The name of the stillborn is forgotten.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%206%3A4/4"}
{"id":3389,"verse_id":"ECC.6.5","translation_id":"net-engnet","book_id":"ECC","chapter":6,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.5","text":"The Hebrew term translated rest here refers to freedom from toil, anxiety, and misery – part of the miserable misfortune that the miserly man of wealth must endure.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%206%3A5/3"}
{"id":3390,"verse_id":"ECC.6.8","translation_id":"net-engnet","book_id":"ECC","chapter":6,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.8","text":"So what advantage does the wise man have over a fool? The rhetorical question in Hebrew implies a negative answer: the wise man has no absolute advantage over a fool in the sense that both will share the same fate: death. Qoheleth should not be misunderstood here as denying that wisdom has no relative advantage over folly; elsewhere he affirms that wisdom does yield some relative benefits in life ( 7:1-22 ). However, wisdom cannot deliver one from death.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%206%3A8/1"}
{"id":3391,"verse_id":"ECC.6.8","translation_id":"net-engnet","book_id":"ECC","chapter":6,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.8","text":"As in the preceding parallel line, this rhetorical question implies a negative answer (see the note after the word “fool” in the preceding line).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%206%3A8/2"}
{"id":3392,"verse_id":"ECC.7.1","translation_id":"net-engnet","book_id":"ECC","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"8","reference":"7.1","text":"There are two ways to understand this proverb: (1) Happy times (characterized by celebration and “fragrant perfume”) teach us less than hard times (“the day of one’s death”) which can bring about moral improvement (“a good reputation”). (2) It is better to come to the end of one’s life (“day of one’s death”) with a good reputation (“a good name”) than to merely be starting life (“day of one’s birth”) in an auspicious manner in joy and wealth (“fine perfume”). Folly and wickedness could foil a good beginning so that a person ends life as a fool. For example, Solomon began as the wisest man who ever lived, only to end life as one of history’s greatest fools.","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%207%3A1/8"}
{"id":3393,"verse_id":"ECC.7.4","translation_id":"net-engnet","book_id":"ECC","chapter":7,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.4","text":"The expression the house of merrymaking refers to a banquet where those who attend engage in self-indulgent feasting and riotous drinking.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%207%3A4/1"}
{"id":3394,"verse_id":"ECC.7.18","translation_id":"net-engnet","book_id":"ECC","chapter":7,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.18","text":"The other warning . Qoheleth is referring to the two words of advice in 7:16-17 . He is not, as some suggest, urging his readers to grasp righteousness without letting go of wickedness. His point is not that people should live their lives with a balance of modest righteousness and modest wickedness. Because he urges the fear of God in 7:18 b, he cannot be inconsistent in suggesting that his readers offend the fear of God by indulging in some degree of sin in order to counterbalance an overly righteous life. Rather, the proper fear of God will prevent a person from trusting in righteousness and wisdom alone for his security, and it will also prevent indulgence in wickedness and folly.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%207%3A18/2"}
{"id":3395,"verse_id":"ECC.8.15","translation_id":"net-engnet","book_id":"ECC","chapter":8,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.15","text":"Except to eat, drink, and enjoy life . Qoheleth is not commending a self-indulgent lifestyle of Epicurean hedonism. Nor is he lamenting the absolute futility of life and the lack of eternal retribution. He is submitting to the reality that in a sin-cursed world there is much of human existence marked by relative futility. Since the righteous man cannot assume that he will automatically experience temporal prosperity and blessings on this earth, he should – at the very least – enjoy each day to its fullest as a gift from God. D. R. Glenn (“Ecclesiastes,” BKCOT , 997) notes, “Each day’s joys should be received as gifts from God’s hands and be savored as God permits ( 3:13; 5:19 ).”","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%208%3A15/5"}
{"id":3396,"verse_id":"ECC.10.3","translation_id":"net-engnet","book_id":"ECC","chapter":10,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.3","text":"A fool’s lack of wisdom is obvious to everyone, even when he is engaged in the simple, ordinary actions of life.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%2010%3A3/3"}
{"id":3397,"verse_id":"ECC.10.13","translation_id":"net-engnet","book_id":"ECC","chapter":10,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.13","text":"The terms “beginning” and “end” form a merism, a figure of speech in which two opposites are contrasted to indicate totality (e.g., Deut 6:7 ; Ps 139:8 ; Eccl 3:2-8 ). The words of a fool are madness from “start to finish.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%2010%3A13/2"}
{"id":3398,"verse_id":"ECC.11.2","translation_id":"net-engnet","book_id":"ECC","chapter":11,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.2","text":"The phrase you do not know is repeated throughout this section ( 11:2, 5-6 ). Human beings are ignorant of the future. This should motivate a person to invest their financial resources wisely ( 11:1-3 ) and to work diligently ( 11:4-6 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%2011%3A2/4"}
{"id":3399,"verse_id":"ECC.11.4","translation_id":"net-engnet","book_id":"ECC","chapter":11,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.4","text":"This proverb criticizes those who are overly cautious. The farmer who waits for the most opportune moment to plant when there is no wind to blow away the seed, and to reap when there is no rain to ruin a ripe harvest, will never do anything but sit around waiting for the right moment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%2011%3A4/1"}
{"id":3400,"verse_id":"ECC.12.9","translation_id":"net-engnet","book_id":"ECC","chapter":12,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.9","text":"Eccl 12:9-12 fits the pattern of a concluding colophon that draws from a conventional stock of ancient Near Eastern scribal practices and vocabulary. See M. A. Fishbane, Biblical Interpretation , 29–31.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%2012%3A9/1"}
{"id":3401,"verse_id":"ECC.12.12","translation_id":"net-engnet","book_id":"ECC","chapter":12,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.12","text":"The exhortation may be understood in two ways: (1) to avoid any so-called wisdom sayings beyond those mentioned in vv. 10-11 : “The words of the wise…are given from one shepherd. And of anything beyond these, my son, be warned!” (see RSV, NRSV, NAB, Douay, NIV). This is paraphrased well by Moffatt: “My son, avoid anything beyond the scriptures of wisdom” (Moffatt). (2) The exhortation refers to the concerns of v. 12 b, namely, diligent study is wearisome, i.e., “Furthermore, my son, be warned: there is no end to the making of books, and much study is wearisome to the body” (see NEB, ASV, NASB, MLB).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ecclesiastes%2012%3A12/1"}
{"id":3402,"verse_id":"SNG.1.3","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.3","text":"The term טוֹבִים ( tovim , “pleasing”) refers to what is pleasant to the olfactory senses (BDB 373 s.v. II טוֹב 1.c) (e.g., Jer 6:20 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A3/3"}
{"id":3403,"verse_id":"SNG.1.3","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.3","text":"The term שְׁמֶךָ ( shÿmekha , “your name”) may be a metonymy of association for her lover. In Hebrew idiom, the name often represents the person (e.g., 1 Sam 25:25 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A3/4"}
{"id":3404,"verse_id":"SNG.1.3","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":3,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.3","text":"The similar sounding terms שֵׁם ( shem , “name”) and שֶׁמֶן ( shemen , “perfume”) create a wordplay (paronomasia).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A3/6"}
{"id":3405,"verse_id":"SNG.1.3","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":3,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.3","text":"The term עַלְמָה (’ almah , “young woman”) refers to a young woman who is of marriageable age or a newly married young woman, usually before the birth of her first child ( HALOT 835-36 s.v. עַלְמָה ; BDB 761 s.v. עַלְמָה ) (e.g., Gen 24:43 ; Exod 2:8 ; Ps 68:26 ; Prov 30:19 ; Song 1:3; 6:8 ; Isa 7:14 ). The only other use of the term “young women” ( עֲלָמוֹת ) in the Song refers to the young women of Solomon’s harem ( Song 6:8 ). The root עלם denotes the basic idea of “youthful, strong, passionate” ( HALOT 835 s.v. III עלם ). While the term עַלְמָה (“young woman”) may be used in reference to a young woman who is a virgin, the term itself does not explicitly denote “virgin.” The Hebrew term which explicitly denotes “virgin” is בְּתוּלָה ( bÿtulah ) which refers to a mature young woman without any sexual experience with men (e.g., Gen 24:16 ; Exod 22:15-16 ; Lev 21:3 ; Deut 22:23, 28; 32:25 ; Judg 12:12; 19:24 ; 2 Sam 13:2, 18 ; 1 Kgs 1:2 ; 2 Chr 36:17 ; Esth 2:2-3, 17, 19 ; Job 31:1 ; Pss 45:15; 78:63; 148:12 ; Isa 23:4; 62:5 ; Jer 2:32; 31:3; 51:22 ; Lam 1:4, 18; 2:10, 21; 5:11 ; Ezek 9:6 ; Joel 1:8 ; Amos 9:13 ; Zech 9:17 ( HALOT 166-7 s.v. בְּתוּלָה ; BDB 143 s.v. בְּתוּלָה ). The related noun בְּתוּלִים ( bÿtulim ) means “state of virginity” ( Lev 21:13 ; Judg 11:37-38 ; Ezek 23:3, 8 ; Sir 42:10) and “evidence of virginity” ( Deut 22:14-15, 17, 20 ) ( HALOT 167 s.v. בְּתוּלִים ).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A3/7"}
{"id":3406,"verse_id":"SNG.1.4","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.4","text":"The verb מָשַׁךְ ( mashakh , “draw”) is a figurative expression (hypocatastasis) which draws an implied comparison between the physical acting of leading a person with the romantic action of leading a person in love. Elsewhere it is used figuratively of a master gently leading an animal with leather cords ( Hos 11:4 ) and of a military victor leading his captives ( Jer 31:3 ). The point of comparison might be that the woman wants to be the willing captive of the love of her beloved, that is, a willing prisoner of his love.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A4/1"}
{"id":3407,"verse_id":"SNG.1.4","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.4","text":"Normally in the Song, the person/gender of the pronouns and suffixes makes the identify of the speaker or addressee clear. However, there are several places in which there is grammatical ambiguity that makes it difficult to identify either the speaker or the addressee (e.g., 6:11-13; 7:9 b). This is particularly true when 1st person common plural or 3rd person common plural verbs or suffixes are present ( 1:3 [4]; 2:15; 5:1 b; 8:8-9 ), as is the case in the three lines of 1:3 b[4b]. There are four views to the identity of the speaker(s): (1) NASB attributes all three lines to the maidens, (2) NIV attributes the first two lines to the friends and the third line to the Beloved (= woman), (3) NJPS attributes all three lines to the Beloved, speaking throughout 1:2-4 , and (4) The first line could be attributed to the young man speaking to his beloved, and the last two lines attributed to the Beloved who returns praise to him. The referents of the 1st person common plural cohortatives and the 2sg suffixes have been taken as: (1) the maidens of Jerusalem, mentioned in 1:4 [5] and possibly referred to as the 3rd person common plural subject of אֲהֵבוּךָ (’ ahevukha , “they love you”) in 1:3 b[4b], using the 1st person common plural cohortatives in reference to themselves as they address her lover: “We (= maidens) will rejoice in you (= the young man).” (2) The Beloved using 1st person common plural cohortatives in a hortatory sense as she addresses her lover: “Let us (= the couple) rejoice in you (= the young man), let us praise your lovemaking…” (3) The Beloved using the 1st person common plural cohortatives in reference to herself – there are examples in ancient Near Eastern love literature of the bride using 1st person common plural forms in reference to herself (S. N. Kramer, The Sacred Marriage Rite , 92, 99) – as she addresses the young man: “We (= I) will rejoice in you (= the young man).” Note: This problem is compounded by the ambiguity of the gender on בָּךְ ( bakh , “in you”) which appears to be 2nd person feminine singular but may be 2nd person masculine singular in pause (see note below).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A4/7"}
{"id":3408,"verse_id":"SNG.1.5","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.5","text":"The term “dark” does not appear in the Hebrew in this line but is supplied in the translation from the preceding line for the sake of clarity. The poetic structure of this tricolon is an example of redistribution. The terms “black but beautiful” in the A-line are broken up – the B-line picks up on “black” and the C-line picks up on “beautiful.” The Beloved was “black” like the rugged tents of Qedar woven from the wool of black goats, but “beautiful” as the decorative inner tent-curtains of King Solomon (J. L. Kugel, The Idea of Biblical Poetry , 40; W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 181).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A5/2"}
{"id":3409,"verse_id":"SNG.1.5","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.5","text":"The comparison of her dark, outdoors appearance to the “tents of Qedar” is quite fitting for two reasons. First, the name “Qedar” refers to an ancient Arabian tribe of bedouin who lived in tents and inhabited a region in northern Arabia. Their tents were traditionally woven from the wool of black goats. They were not beautiful to look at; they were rough, rustic, rugged, and weather-beaten. Second, the terms שְׁחוֹרָה ( shÿkhorah , “black”) and קֵדָר ( qedar , “Qedar”) create a wordplay because the root קָדַר ( qadar ) means “dark, dirty” ( HALOT 1072 s.v. קדר ). The point of the comparison is that the Beloved had dark skin and a rugged outdoors appearance because she had been forced to work outdoors, and so her skin had become dark as 1:6 states.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A5/3"}
{"id":3410,"verse_id":"SNG.1.5","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":5,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.5","text":"There is debate whether the terms “tents” אָהֳלֵי (’ ahale , “tents”) and יְרִיעוֹת ( yÿri ’ ot , “tent-curtains”) used here as synonyms or antonyms. The term אֹהֶל (’ ohel , “tent”) is often used in reference to an overall tent assembly, with particular emphasis on the external structure (e.g., Gen 4:20; 18:1; 31:33 ; Exod 26:13; 40:19 ; Judg 4:17 ; Isa 54:2 ; Jer 37:10 ) ( HALOT 19 s.v. I אֹהֶל ). The term “tent-curtains” ( יְרִיעוֹה ) is used to refer to (1) inner hanging curtains, such as decorative hangings or tapestries inside a tent (e.g., Exod 26:1-2, 7 ; Num 4:25 ) and (2) a tent as a whole (e.g., 2 Sam 7:2 ; Jer 4:20; 10:20 ; Hab 3:7 ) ( HALOT 439 s.v. יְרִיעוֹת ). The two terms are often used in parallelism as an A-B word pair ( Isa 54:2 ; Jer 4:20; 10:20; 49:29 ; Hab 3:7 ). Like the “tents” ( אֹהָלִים ) of Qedar which were made from the wool of black goats, “tent-curtains” ( יְרִיעוֹה ) also were sometimes made from goat hair ( Exod 26:7 ). If the two are synonymous, the point is that the tents of Qedar and the tent-curtains of Salmah were both black but beautiful. If the two terms are antonyms, the point is that the tents of Qedar are black but the tent-curtains of Salmah are beautiful. In either case, her point is that she is black, but nonetheless beautiful. Rabbinic midrash misses the point; it views the metaphor as contrasting her swarthy outward appearance with her inner beauty: “Just as the tents of Kedar, although from outside they look ugly, black, and ragged, yet inside contain precious stones and pearls, so the disciples of the wise, although they look repulsive and swarthy in this world, yet have within them knowledge of the Torah, Scriptures, Mishnah, Midrash, Halachoth, Talmud, Toseftas and Haggadah” ( Midrash Rabbah 4:54-55).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A5/5"}
{"id":3411,"verse_id":"SNG.1.6","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.6","text":"The verb הָרָה ( harah , “to burn in anger, to be angry”) creates an interesting wordplay or pun on the preceding line: “The sun burned me (= my skin).” The sun burned her skin, because her brothers had burned ( נִהֲרוּ , niharu ) in anger against her. This is an example of a polysemantic wordplay which explains the two basic meanings of הָרָה (“to burn, to be angry”) (W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 241-42).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A6/5"}
{"id":3412,"verse_id":"SNG.1.6","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.6","text":"The noun כֶּרֶם ( kerem , “vineyard”) is used figuratively in this line (see following note on the wordplays in this verse). Some suggest that her “vineyard” refers to her virginity, that is, she lost her virginity. However, this runs contrary to the moral purity accorded to the Beloved throughout the Song (e.g., 4:12; 8:8-10 ). It is better to take the “vineyard” imagery as a reference to her ability to take care of her physical appearance which had been thwarted by being forced to work outside where her skin had been darkened by the scorching rays of the sun, as alluded to throughout 1:4-5 [5-6].","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A6/6"}
{"id":3413,"verse_id":"SNG.1.6","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":6,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.6","text":"The repetition of the noun כֶּרֶם ( kerem , “vineyard”) and the verb נָטַר ( natar , “to keep, maintain”) creates a series of eloquent wordplays. The first occurrence of כֶּרֶם (“vineyard”) and נָטַר (“to keep”) is literal, the second occurrence of both is figurative (hypocatastasis). Her brothers forced her to work outside in the sun, taking care of the vineyards; as a result, she was not able to take care of her appearance (“my own vineyard I could not keep”).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A6/7"}
{"id":3414,"verse_id":"SNG.1.9","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.9","text":"It was common in ancient love literature to compare a beautiful woman to a sleek filly. For example, Horace likened Lyde to a three year old filly: “She gambols over the spreading plains and shrinks from touch, to wedlock still a stranger, not yet ripe for eager mate” (Horace, Odes iii. xi. 9). Theocritus compared Helen of Troy to a graceful steed harnessed to a chariot: “As towers the cypress mid the garden’s bloom, as in the chariot proud Thessalian steed, thus graceful rose-complexion’d Helen moves” (Theocritus, Idyll xviii. 30-31).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A9/3"}
{"id":3415,"verse_id":"SNG.1.12","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.12","text":"“Nard” ( נֵרְדְּ , nerdÿ ) was an aromatic oil extracted from the Valerian nardostachys jatamansi which was an aromatic drug from a plant which grew in the Himalaya region of India, used for perfume ( HALOT 723 s.v. נֵרְדְּ ). Nard was an expensive imported perfume, worn by women at banquets because of its seductive charms. It was used in the ANE as a love potion because of its erotic fragrance (R. K. Harrison, Healing Herbs of the Bible , 48-49).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A12/2"}
{"id":3416,"verse_id":"SNG.1.13","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.13","text":"The term מֹר ( mor , “myrrh”) refers to an aromatic gum ( Commiphora abessinica resin) which exudes from the bark of the Balsmodendron myrrha tree which was native only to Arabia, Abyssinia, and India ( HALOT 629 s.v. מֹר ). It was an expensive luxury item, which had to be imported into Israel. In liquid form it could be carried in small bottles like nard, but it was also used in solid form in which it was carried in a small cloth pouch or sachet worn next to the body. The myrrh was mixed with fat and shaped into cones and as the fat melted from the body heat, the aroma of myrrh and the anointing oil would perfume a woman’s body. Because it had a very strong aroma which would last for long periods of time, women often wore it to bed to perfume themselves for the next day. Because of its beautiful fragrance, it is associated with romance (e.g., Isa 3:24 ) (R. K. Harrison, Healing Herbs of the Bible , 45-46).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A13/1"}
{"id":3417,"verse_id":"SNG.1.14","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.14","text":"The henna plant ( כֹּפֶר , kofer , “henna”; HALOT 495 s.v. III כֹּפֶר ) is an inflorescent shrub with upward pointing blossoms, that have sweet smelling whitish flowers that grow in thick clusters ( Song 4:13; 7:12 ). Like myrrh, the henna plant was used to make sweet smelling perfume. Its flowers were used to dye hair, nails, fingers, and toes orange.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A14/1"}
{"id":3418,"verse_id":"SNG.1.14","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.14","text":"En-Gedi is a lush oasis in the midst of the desert wilderness on the southwestern shore of the Dead Sea. The surrounding region is hot and bleak; its dry sands extend monotonously for miles. The Dead Sea region is a salty desert covered with a dusty haze and characterized by almost unbearable heat during most of the year. The lush oasis of En-Gedi is the only sign of greenery or life for miles around. It stands out as a surprising contrast to the bleak, dry desert wilderness around it. In the midst of this bleak desert wilderness is the lush oasis in which indescribable beauty is found. The lush oasis and waterfall brings welcome relief and refreshment to the weary desert traveler.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A14/2"}
{"id":3419,"verse_id":"SNG.1.15","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.15","text":"His praise begins with the exclamatory particle הִנֵּה ( hinneh , “behold!”). This is often used to introduce a statement in which the speaker either newly asserts or newly recognizes something (BDB 244 s.v. הִנֵּה b.a).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A15/1"}
{"id":3420,"verse_id":"SNG.1.15","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.15","text":"The term רַעְיָתִי ( ra ’ yati , “my darling”) is from רֵעַ ( re ’ a ) “companion, friend” in general (e.g., Job 2:11; 6:27; 12:4 ; Pss 35:14; 122:8 ; Prov 14:20; 17:17; 19:6; 27:10 ) and “darling, beloved” in romantic relationships (e.g., Job 30:29 ; Jer 3:1, 20 ; Hos 3:1 ; Song 5:1, 16 ) ( HALOT 1253-54 s.v. II רֵעַ ; BDB 945 s.v. II רָעָה II.1). This is the most common term of affection to address the Beloved ( Song 1:9, 15; 2:2, 10, 13; 4:1, 7; 5:2; 6:4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A15/2"}
{"id":3421,"verse_id":"SNG.1.15","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":15,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.15","text":"In the ancient Near East there was an unusual emphasis on beauty of a woman’s eyes. This was probably due to the practice of women veiling themselves and wearing long robes so that no portion of their body or face was exposed to sight except for their eyes (e.g., Gen 26:17 ). The only indication of a woman’s beauty was her eyes. There was no better (and no other, in light of the attire) way to praise a woman’s beauty in the ancient Near East (G. L. Carr, Song of Solomon [TOTC], 86).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A15/3"}
{"id":3422,"verse_id":"SNG.1.16","translation_id":"net-engnet","book_id":"SNG","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.16","text":"The statement הִנָּךְ יָפָה רַעְיָתִי ( hinnakh yafah ra ’ yati , “How beautiful you are, my darling”) in 1:15 is virtually mirrored by the Beloved’s statement in 1:16 , הִנְּךְ יָפֶה דוֹדִי ( hinnÿkh yafeh dodi , “How handsome you are, my lover”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%201%3A16/1"}
{"id":3423,"verse_id":"SNG.2.1","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.1","text":"Sharon is a low coastal plain stretching south from Mount Carmel. It is well watered due to the Kurkar ridges running parallel to the shore which trapped the water run-off from the Samaritan hills. The combination of low sandy hills and swampy lowlands produced heavy vegetation and an abundance of wild flowers in the area (M. H. Pope, Song of Songs [AB], 367).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A1/3"}
{"id":3424,"verse_id":"SNG.2.2","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.2","text":"This is an example of emblematic parallelism. An illustrative simile appears in the A-line and the subject of the comparison is in the B-line. The particles כֵּן … כְּ ( cÿ … ken , “like…so”) form an emphatic comparative construction (e.g., Ps 123:2 ), see IBHS 641-42 §38.5a.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A2/1"}
{"id":3425,"verse_id":"SNG.2.3","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.3","text":"Apple trees were not native to Palestine and had to be imported and cultivated. To find a cultivated apple tree growing in the forest among other wild trees would be quite unusual; the apple tree would stand out and be a delightful surprise. Like a cultivated apple tree, the Lover was unique and stood out among all other men. In ancient Near Eastern love literature, the apple tree was a common symbol for romantic love and sexual fertility (S. N. Kramer, The Sacred Marriage Rite , 100-101). The “apple tree” motif is used in the Song in a similar manner (e.g., Song 2:3; 8:5 ). Likewise, the motif of “apples” is used as a symbol of fertility ( Joel 1:12 ) and sexual desire ( Song 2:5, 7, 9 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A3/2"}
{"id":3426,"verse_id":"SNG.2.3","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"2.3","text":"The term צֵל ( tsel , “shade”) is used figuratively to depict protection and relief. This term is used in OT literally (physical shade from the sun) and figuratively (protection from something) ( HALOT 1024-25 s.v. צֵל ): (1) Literal: The physical shade of a tree offers protection from the heat of the midday sun ( Judg 9:15 ; Ezek 17:23; 31:6, 12, 17 ; Hos 4:13 ; Jonah 4:6 ; Job 7:22; 40:22). Similar protection from the sun is offered by the shade of a vine ( Ps 80:11 ), root ( Gen 19:8 ), mountain ( Judg 9:36 ), rock ( Isa 32:2 ), cloud ( Isa 25:5 ), and hut ( Jonah 4:5 ). (2) Figurative (hypocatastasis): Just as physical shade offers protection from the sun, the Israelite could find “shade” (protection) from God or the king (e.g., Num 14:9 ; Isa 30:2; 49:2; 51:16 ; Hos 14:8 ; Pss 17:8; 36:8; 57:2; 63:8; 91:1; 121:5 ; Lam 4:20 ; Eccl 7:12 ). The association between “shade” and “protection” is seen in the related Akkadian sillu “shade, covering, protection” ( AHw 3:1101; CAD S:189). The epithets of several Akkadian deities are sillu and sululu (“Shade, Protector”). The motif of protection, rest, and relief from the sun seems to be implied by the expression וְיָשַׁבְתִּי ( vÿyashavti , “I sat down”) in 2:3 b. During the summer months, the temperature often reaches 110-130ºF in the Negev. Those who have never personally experienced the heat of the summer sun in the Negev as they performed strenuous physical labor cannot fully appreciate the relief offered by any kind of shade! Previously, the young woman had complained that she had been burned by the sun because she had been forced to labor in the vineyards with no shade to protect her ( Song 1:5-6 ). She had urged him to tell her where she could find relief from the sun during the hot midday hours ( Song 1:7 ). Now she exults that she finally had found relief from the scorching sun under the “shade” which he offered to her ( Song 2:3 ). S. C. Glickman writes: “Whereas before she came to him she worked long hours on the sun ( 1:6 ), now she rests under the protective shade he brings. And although formerly she was so exhausted by her work she could not properly care for herself, now she finds time for refreshment with him” ( A Song for Lovers , 40).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A3/5"}
{"id":3427,"verse_id":"SNG.2.3","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":3,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"2.3","text":"The term פִּרְיוֹ ( piryo , “his fruit”) is a figure for the young man himself or perhaps his kisses which the young woman delights to “taste” (e.g., Song 4:11; 5:13 ). It is possible to take the imagery of the young woman tasting his “fruit” as kissing. Likewise, the imagery of the gazelles grazing among the lilies is probably a picture of the young man caressing and kissing his beloved ( Song 2:16; 6:3 ).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A3/6"}
{"id":3428,"verse_id":"SNG.2.3","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":3,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"7","reference":"2.3","text":"The term מָתוֹק ( matoq , “sweet”) is used literally and figuratively. When used literally, it describes pleasant tasting foods, such as honey ( Judg 14:14, 18 ; Prov 24:13 ; Ps 19:11 ) or sweet water ( Num 33:28 ; Prov 9:17 ). Used figuratively, it describes what is pleasant to experience: friendship ( Job 20:12 ; Ps 55:15 ; Prov 27:9 ), life ( Eccl 11:7 ; Sir 40:18), sleep for the weary ( Eccl 5:11 ), eloquence in speech ( Prov 16:21, 24 ), and scripture ( Ps 19:11 ). Those who adopt the “hyper-erotic” approach opt for the literal meaning: his “fruit” tastes sweet to her palate. The nonerotic approach takes the term in its figurative sense: The experience of his love was pleasant.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A3/7"}
{"id":3429,"verse_id":"SNG.2.5","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.5","text":"The term אֲשִׁישׁוֹת (’ ashishot , “raisin cakes,” from אֲשִׁישָׁה , ’ ashishah ) refers to an expensive delicacy made of dried compressed grapes ( HALOT 95 s.v. אֲשִׁישָׁה ; BDB 84 s.v. אֲשִׁישָׁה ; Jastrow 128 s.v. אֲשִׁישָׁה ). Raisin cakes were used as cultic offerings by many ancient Near Easterners, and were especially prominent in ancient Near Eastern fertility rites (e.g., Isa 16:7 ; Hos 3:1 ). In ancient Israel they were eaten during festive celebrations, being viewed as enhancing sexual fertility ( 2 Sam 6:19 ; 1 Chr 16:3 ). Scholars regard the “raisin cakes” as (1) literal food viewed as an aphrodisiac to “cure” her love-sickness; (2) a figurative expression (hypocatastasis) for sexual passion or lovemaking; or (3) double entendre referring to the literal food as an aphrodisiac and her desire for lovemaking.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A5/2"}
{"id":3430,"verse_id":"SNG.2.7","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.7","text":"Frequently, when oaths were taken in the ancient world, witnesses were invoked in order to solemnize the vow and to act as jurists should the oath someday be broken. Cosmic forces such as the “heavens and earth” were often personified to act as witnesses to an oath (e.g., Deut 32:1 ; Isa 1:2 ; Mic 1:2; 6:1-2 ; Ps 50:2 ). In this case, the “witnesses” are the “gazelles and stags of the field” ( 2:7; 3:5 ). These animals were frequently used as symbols of romantic love in the OT ( Prov 5:19 ). And in Egyptian and Mesopotamian love literature and Ugaritic poetry the gazelle was often associated with sexual fertility. For instance, in the following excerpt from a Mesopotamian incantation text the stag is referred to in the context of sexual potency in which a woman urges an ailing male: “With the love-[making of the mountain goat] six times, with the lovemaking of a stag seven times, with the lovemaking of a partridge twelve times, make love to me! Make love to me because I am young! And the lovemaking of a stag…Make love to me!” (R. D. Biggs, Ancient Mesopotamian Potency Incantations [TCS], 26, lines 4-8).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A7/1"}
{"id":3431,"verse_id":"SNG.2.7","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.7","text":"What does the expression to “arouse or awaken love” mean? There are three major views: (1) to force a love relationship to develop prematurely rather than to allow it to develop naturally; (2) to interfere with the experience of passionate love; or (3) to stir up sexual passion, that is, to become sexually active. As noted above, אַהֲבָה (’ ahavah , “love”) probably denotes “sexual passion” ( DCH 1:141 s.v. I אַהֲבָה ; HALOT 18 s.v. I אַהֲבָה ) and עוּר (’ ur , “awaken…arouse”) probably denotes “to stir up, excite” ( HALOT 802-803 s.v. II עוּר ). Likewise, the verb עוּר (“awake”) is used in Song 4:16 and Hosea 7:4 in reference to stirring up sexual passion to excitement. tn Alternately, “arouse…awaken….” The root עוּר (’ ur ) is repeated twice in 2:7 for rhetorical emphasis. The first is the Hiphil imperative (“do not awake/excite…”) and the second is the Polel imperative (“do not awake/start to move…”). The Hiphil depicts a causative action (causing love to initially awaken) and the Polel depicts an intensive action (repeated efforts to awaken love or to set love into motion). On the other hand, G. L. Carr ( Song of Solomon [TOTC], 94) writes: “The meaning is not stir up , i.e., a repetition of the same act, but is rather first the act of awakening or summoning something, and then doing what is necessary to sustain the activity already begun, i.e., being so fully awakened that sleep becomes impossible (e.g., 5:2 ).” The terms ָתּעִירוּ ( ta ’ iru , “arouse”; Hiphil imperative from עוּר ) and תְּעוֹרְרוּ ( tÿ ’ orÿru , “awaken”; Polel imperative from עוּר ) are probably figurative expressions (hypocatastasis) rather than literal, because the object does not refer to a person (her lover) but to an emotional state (“love”). The Hebrew root עוּר has two basic meanings: (1) to wake up and (2) to excite ( HALOT 802 s.v. II עוּר ). These two nuances are paralleled in the related Semitic roots: Ugaritic `r and `rr “to be excited” ( UT 19.1849; 19.1926; WUS 2092) and Akkadian eru “to awake” ( AHw 1:247) ( HALOT 802 s.v. II). The Hiphil stem has a four-fold range of meanings: (1) to wake up someone/something, (2) to excite, put into motion, start to work, (3) to summons, (4) to disturb ( HALOT 802-803 s.v. II). When used literally, the Hiphil describes waking up a sleeper ( Zech 4:1 ) or stirring up a fire ( Hos 7:4 ). When used figuratively, it describes stirring up ( Isa 50:4 ; Pss 57:9; 108:3 ) strength ( Dan 11:25 ), anger/wrath ( Ps 78:38 ), jealous/zeal ( Isa 42:13 ), and love/sexual passion ( Song 2:7; 3:5; 8:4 ). The Polel stem has a three-fold range of meanings: (1) to awake, start to move, (2) to agitate, disturb, (3) to set in motion ( HALOT 802-803 s.v. II). The expression “arouse or awaken love” is figurative (hypocatastasis). It draws an implied comparison between the literal action of arousing a person from sleep and stirring him/her up to excited action, with the figurative picture of a lover sexually stirring up, arousing and exciting the sexual passions of his beloved.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A7/4"}
{"id":3432,"verse_id":"SNG.2.9","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.9","text":"Gazelles are often associated with sensuality and masculine virility in ancient Near Eastern love literature. Gazelles were often figures in Hebrew, Akkadian, and Ugaritic literature for mighty warriors or virile young men (e.g., 2 Sam 1:19; 2:18 ; Isa 14:9 ; Zech 10:3 ). In ancient Near Eastern love literature gazelles often symbolize the excitement and swiftness of the lover coming to see his beloved, as in an ancient Egyptian love song: “O that you came to your sister swiftly like a bounding gazelle! Its feet reel, its limbs are weary, terror has entered its body. A hunter pursues it with his hounds, they do not see it in its dust; It sees a resting place as a trap, it takes the river as its road. May you find her hiding-place before your hand is kissed four times. Pursue your sister’s love, the Golden gives her to you, my friend!” (“Three Poems” in the Papyrus Chester Beatty 1 collection).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A9/1"}
{"id":3433,"verse_id":"SNG.2.14","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.14","text":"The dove was a common figure for romantic love in ancient Near Eastern love literature. This emphasis seems to be suggested by his use of the term “my dove.” Just as the young man heard the voice of the turtledove in 2:12 , so now he wants to hear her voice. Doves were often associated with timidity in the ancient world. Being virtually defenseless, they would often take refuge in crevices and cliffs for safety ( Jer 48:28 ). The emphasis on timidity and the need for security is undoubtedly the emphasis here because of the explicit description of this “dove” hiding in the “clefts of the rock” and in “the hiding places of the mountain crevice.” Fortresses were sometimes built in the clefts of the rocks on mountainsides because they were inaccessible and therefore, in a secure place of safety ( Jer 49:16 ; Obad 3 ). Perhaps he realized it might be intimidating for her to join him and communicate with him freely. She would need to feel secure in his love to do this. It would be easy for her to hide from such emotionally exposing experiences.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A14/1"}
{"id":3434,"verse_id":"SNG.2.15","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.15","text":"The term “foxes” is used metaphorically. Foxes are always spoken of in a negative light in the OT and in the ancient world were particularly associated with their destructive tendencies with regard to vineyards ( Judg 15:4 ; Neh 4:3 ; Ps 63:10 ; Lam 5:18 ; Ezek 13:4 ). The description of these foxes as being destructive here seems to confirm that this is the point of comparison in mind.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A15/2"}
{"id":3435,"verse_id":"SNG.2.15","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.15","text":"In ancient Near Eastern love literature it was common to use wild animals to symbolize potential problems which could separate lovers and destroy their love. For instance, in Egyptian love songs it is the crocodile, rather than the foxes, which were used as figures for obstacles which might threaten a couple’s love. Here the “foxes” are probably used figuratively to represent potentially destructive problems which could destroy their romantic relationship and which could hinder it from ripening into marriage.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A15/3"}
{"id":3436,"verse_id":"SNG.2.15","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":15,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.15","text":"The term “vineyard” is also a figure. In 1:6 she used the vineyard motif as a metaphor for her physical appearance, but here it is “our vineyards” which is probably a figure for their romantic relationship. The phrase “in bloom” makes the metaphor more specific, so that the phrase “our vineyards are in bloom” means that their romantic love relationship was in its initial stages, that is, before it had ripened into marriage.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A15/4"}
{"id":3437,"verse_id":"SNG.2.16","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.16","text":"This line may be translated either as “the one who grazes among the lilies” or as “the one who feeds [his flock] among the lilies.” The latter would picture him as a shepherd pasturing his flock among a bed of flowers which they were eating, while the former would be picturing him as a gazelle feeding among a bed of flowers. Because of the occurrence of the gazelle motif in the following verse, it is most likely that this motif is present in this verse as well. Although it seems likely that he is therefore being pictured as a gazelle eating these flowers, it is far from clear as to what this figurative picture denotes. It is possible that it conveys the peaceful nature of his relationship with her because she was earlier portrayed as a lily (e.g., 2:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A16/1"}
{"id":3438,"verse_id":"SNG.2.17","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.17","text":"Heb “until the day breathes,” which is figurative (personification) for the morning, that is, the time when the day begin its “life” (e.g., Song 4:6 ). Likewise, “the shadows flee” is figurative (personification) for the dawn, i.e., the time when the dark shadows of the night disappear, or the shadows of the evening which lengthen and are just as fleeting.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A17/1"}
{"id":3439,"verse_id":"SNG.2.17","translation_id":"net-engnet","book_id":"SNG","chapter":2,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.17","text":"Scholars offer three interpretations of her figurative request: (1) The Beloved desires her Lover to embrace her breasts, like a gazelle romping over mountains (mountains are figurative); (2) The Beloved entreats her Lover to leave and go back over the hills from whence he had journeyed (mountains are literal); and (3) As her Lover prepares to leave her country village, the Beloved asks him to return to her again in the same way he arrived, like a gazelle bounding over the mountains in 2:8-10 (mountains are literal). tn The expression הָרֵי בָתֶר ( hare bater , “mountains of Bethar”) is difficult because there is no known mountain-range which was ever called by this name. The meaning of the noun בֶּתֶר ( beter ) is uncertain. DCH distinguishes between three homonymic nouns: (1) בֶּתֶר I noun “part, piece” ( Gen 15:10 ; Jer 34:19 ) related to the verb בֶּתֶר “to cut in two” ( Gen 15:10 ); (2) בֶּתֶר II noun “gorge” ( Song 2:17 ); and (3) בֶּתֶר III place name “Bether” in Judah and 6.5 miles (11 km) SW of Jerusalem ( Josh 15:59 ; 1 Chr 6:44 ; perhaps Song 2:17 ) ( DCH 2:291 s.v. בֶּתֶר ). Thus, הָרֵי בָתֶר might mean “mountains of gorge[s]” or “mountains of Bether” ( DCH 2:291 s.v. III). The Hebrew root בָּתַר ( batar , “cut in pieces, cut in half”) is related to Arabic batara “to cut off” ( HALOT 167 s.v. בתר ; BDB 144 בָּתַר ). The word does not appear in Ugaritic, Akkadian, or Syriac. Aramaic בָּאתַר ( ba ’ tar , “after, behind”) was used frequently in Northwest Semitic ( DISO 45-46) and Late Hebrew (Jastrow 201 s.v. בָּאתַר ); however, it offers little to this problem. Many scholars take בֶּתֶר as a genitive of description functioning as an attributive adjective. For example, BDB suggests that בֶּתֶר means “mountains of cutting,” that is, “cleft mountains” (BDB 144 s.v. בֶּתֶר ), while Koehler posits “ravine,” that is, mountains with a ravine ( HALOT 167 s.v. II בֶּתֶר ). This is reflected in the LXX’s κοιλωμάτων ( koilwmatwn, “hollow places, basin, cavity”): ὄρη κοιλωμάτων ( orh koilwmatwn ) “mountains with many ravines.” This approach is adopted by several translations, e.g., “rugged mountains” (NLT). On the other hand, Vulgate, Aquila, and Symmachus took it as a place name referring to the town of Bether (LXX Βαιθηρ = Mishnaic Hebrew בִּיתֵּר ) located 6.5 miles (11 km) southwest of Jerusalem ( Josh 15:59 ; 1 Chr 6:44 ). This approach is adopted by several translations: “mountains of Bether” (KJV, ASV, RSV, NASB, NIV margin, TEV). Theodotion takes it as a figurative expression, reading θυμιαματων ( qumiamatwn, “incense”) which reflects a variant Hebrew reading of בְּשָמִים ( bÿshamim , “balsam, perfume”) which also appears in Song 8:14 . This approach is taken in a Jewish-English translation: “hills of spice” (NJPS). The botanist Löw connects Hebrew בֶּתֶר to Greek μαλαβάθρον ( malabaqron ) which was an Indian spice plant imported to Judah. See I. Low, Die Flora der Juden , 2:117-118. The expression “cleft mountains” ( הָרֵי בָתֶר ) might refer simply to a rugged and jagged mountain-range (NLT “rugged mountains”; NIV “rugged hills”). However, this may be a figurative description of the woman’s cleavage because similar imagery is used in Song 4:6 to describe her breasts. The name “Tihamah” (literally “the Great Deep”) was applied to the low-lying coastland between the mountains of Yemen and the Red Sea as well as to the depression of Djauf (Dumah) because of fresh-water springs which oozed up from below (Hebrew “Tehom” and “Tehomot,” Ugaritic “Tihamaten” or “Tahamatum,” Akkadian “Tiamat”). And it appears that in an Ammonite inscription that an area near the mountainous region of Rabbath-Amman is referred to by the name “Tymtn” (literally “The Two Depressions”), rather than by its real name (W. F. Albright, “Some Comments on the Amman Citadel Inscription,” BASOR 198 [April 1978]: 38-39).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%202%3A17/3"}
{"id":3440,"verse_id":"SNG.3.2","translation_id":"net-engnet","book_id":"SNG","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"Three 1st person common singular cohortatives appear in verse 2 : אָקוּמָה (’ aqumah , “I will arise”), אֲסוֹבְבָה (’ asovÿvah , “I will go about”), and אֲבַקְשָׁה (’ avaqshah , “I will seek”). These cohortatives have been taken in two basic senses: (1) resolve: “I will arise…I will go about…I will seek” (KJV, NIV) or (2) necessity: “I must arise…I must go about…I must seek” (NASB, NJPS). There is no ethical or moral obligation/necessity, but the context emphasizes her intense determination (e.g., 3:4 b). Therefore, they should be classified as cohortatives of resolve, expressing the speaker’s determination to pursue a course of action. The three-fold repetition of the cohortative form emphasizes the intensity of her determination. tn The emphatic particle of exhortation נא appears in the expression אָקוּמָה נָּא (’ aqumah nah , “I will arise…”). This particle is used with 1st person common singular cohortatives to emphasize self-deliberation and a determined resolve to act (BDB 609 s.v. נָא b.3.a) (e.g., Gen 18:21 ; Exod 3:3 ; 2 Sam 14:15 ; Isa 5:1 ; Job 32:21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%203%3A2/1"}
{"id":3441,"verse_id":"SNG.3.2","translation_id":"net-engnet","book_id":"SNG","chapter":3,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.2","text":"There is a consonantal wordplay in 3:2 between the roots בּקשׁ and בּשׁק , that is, between אֲבַקְשָׁה (’ avaqshah , “I will seek [him]”) and בַּשְּׁוָקִים ( bashshÿvaqim , “streets”). The wordplay emphasizes that she searched in every nook and cranny.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%203%3A2/3"}
{"id":3442,"verse_id":"SNG.3.2","translation_id":"net-engnet","book_id":"SNG","chapter":3,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.2","text":"The statement בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו ( biqqashtiv vÿlo ’ mÿtsa ’ tiv , “I sought him but I did not find him”) appears twice in 3:1-2 . In both cases it concludes a set of cola. The repetition depicts her mounting disappointment in her failure to locate her beloved. It stands in strong contrast with 3:4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%203%3A2/4"}
{"id":3443,"verse_id":"SNG.3.4","translation_id":"net-engnet","book_id":"SNG","chapter":3,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.4","text":"There is debate about the reason why the woman brought her beloved to her mother’s house. Campbell notes that the mother’s house is sometimes referred to as the place where marital plans were made ( Gen 24:28 ; Ruth 1:8 ). Some suggest, then, that the woman here was unusually bold and took the lead in proposing marriage plans with her beloved. This approach emphasizes that the marriage plans in 3:4 are followed by the royal wedding procession ( 3:6-11 ) and the wedding night ( 4:1-5:1 ). On the other hand, others suggest that the parallelism of “house of my mother” and “chamber of she who conceived me” focuses on the bedroom of her mother’s house. Fields suggests that her desire was to make love to her beloved in the very bedroom chambers where she herself was conceived, to complete the cycle of life/love. If this is the idea, it would provide a striking parallel to a similar picture in 8:5 in which the woman exults that they had made love in the very location where her beloved had been conceived: “Under the apple tree I aroused you; it was there your mother conceived you, there she who bore you conceived you.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%203%3A4/4"}
{"id":3444,"verse_id":"SNG.3.6","translation_id":"net-engnet","book_id":"SNG","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.6","text":"It is not certain whether the speaker here is the Beloved or not.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%203%3A6/1"}
{"id":3445,"verse_id":"SNG.4.1","translation_id":"net-engnet","book_id":"SNG","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.1","text":"Song 4:1-7 is often compared to ancient Near Eastern wasfs songs sung by the groom to his new bride, praising her beauty from head to foot. Examples have been found in Egyptian, Syrian, Sumerian, and Arabic love literature. The wasfs song is a poetic celebration by the groom of his bride’s physical beauty. The typical form has three parts: (1) introductory words by the wedding guests, (2) invitation by the bride to the groom to celebrate her physical beauty, and (3) the groom’s poetic comparative praise of his bride’s beauty from head to foot – comprising the bulk of the song. The groom’s praise typically is characterized by three movements: (1) introductory summary praise of his bride’s beauty, (2) lengthy and detailed figurative description of her physical beauty, and (3) concluding summary praise which reiterates the introductory words of the song. Although the introductory words of the wedding guests and the invitation by the bride are absent, the form of the Lover’s praise of his bride is identical, as are the types of comparative praise. His song falls into the same three movements: (1) introductory summary praise of his bride’s beauty in 4:1 a, (2) lengthy and detailed figurative description of her beauty in 4:1 b-6, and (3) concluding summary praise in 4:7 . See K&D 18:174-76; S. Krauss, “The Archaeological Background of Some Passages in the Song of Songs,” JQR 32 (1941-42): 125.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%204%3A1/1"}
{"id":3446,"verse_id":"SNG.4.1","translation_id":"net-engnet","book_id":"SNG","chapter":4,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.1","text":"The introductory demonstrative particle הִנֵּךְ ( hinneh , “Behold!”) is repeated for rhetorical effect. This particle is often used with verbs of seeing or discovering, making the narrative graphic and vivid. It enables the reader to enter into the surprise, wonder, and delight of the speaker (BDB 243 s.v. הִנֵּךְ c).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%204%3A1/2"}
{"id":3447,"verse_id":"SNG.4.1","translation_id":"net-engnet","book_id":"SNG","chapter":4,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.1","text":"The repetition of יָפָה רַעְיָתִי ( yafah ra ’ yati , “You are beautiful, my darling”) in 4:1 and 4:7 forms an inclusion, marking off the song of descriptive praise in 4:1-7 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%204%3A1/3"}
{"id":3448,"verse_id":"SNG.4.1","translation_id":"net-engnet","book_id":"SNG","chapter":4,"verse":1,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.1","text":"The expression “your eyes [are] doves” is a metaphor (implied comparison). Like most of the other metaphors in 4:1-7 , this is probably a comparison of sight rather than sense: (1) the shape of a woman’s eyes, especially in Egyptian art, resemble the shape of a dove, and (2) the white color of the eyeballs resemble the white color of a dove’s body. On the other hand, many Jewish and Christian interpreters have suggested that this is a comparison of sense, usually suggesting that the dove is a symbol for purity and that the eyes of a person are the windows of their soul or character, that is, the bride has a pure character as can be seen through her eyes.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%204%3A1/4"}
{"id":3449,"verse_id":"SNG.4.9","translation_id":"net-engnet","book_id":"SNG","chapter":4,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.9","text":"It is clear from Song 8:1 that the young man and his bride were not physical brother and sister, yet he addresses his bride as אֲחֹתִי (’ akhoti , “my sister”) several times ( 4:9, 10, 12; 5:1 ). This probably reflects any one of several ancient Near Eastern customs: (1) The appellatives “my sister” and “my brother” were both commonly used in ancient Near Eastern love literature as figurative descriptions of two lovers. For instance, in a Ugaritic poem when Anat tried to seduce Aqhat, she says, “Hear, O hero Aqhat, you are my brother and I your sister” (Aqhat 18 i. 24). In the OT Apocrypha husband and wife are referred to several times as “brother” and “sister” (Add Esth 15:9; Tob 5:20; 7:16). This “sister-wife” motif might be behind Paul’s perplexing statement about a “sister-wife” ( 1 Cor 9:5 ). (2) In several Mesopotamian societies husbands actually could legally adopt their wives for a variety of reasons. For instance, in Hurrian society husbands in the upper classes sometimes adopted their wives as “sisters” in order to form the strongest of all possible marriage bonds; a man could divorce his wife but he could not divorce his “sister” because she was “family.” At Nuzi a husband could adopt his wife to give her a higher status in society. See M. Held, “A Faithful Lover in Old Babylonian Dialogue,” JCS 15 (1961): 1-26 and S. N. Kramer, The Sacred Marriage Rite , 103-5; T. Jacobsen, “The Sister’s Message,” JANESCU 5 (1973): 199-212; E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies , 15- 28; G. R. Driver, Canaanite Myths and Legends , 111.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%204%3A9/2"}
{"id":3450,"verse_id":"SNG.4.12","translation_id":"net-engnet","book_id":"SNG","chapter":4,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.12","text":"The twin themes of the enclosed garden and sealed spring are highlighted by the wordplay (paronomasia) between the Hebrew expressions גַּן נָעוּל ( gan na ’ ul , “a garden locked up”) and גַּל נָעוּל ( gal na ’ ul , “an enclosed spring”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%204%3A12/1"}
{"id":3451,"verse_id":"SNG.4.13","translation_id":"net-engnet","book_id":"SNG","chapter":4,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.13","text":"The noun פַּרְדֵּס ( pardes , “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in the Hebrew Bible ( Song 4:13 ; Eccl 2:5 ; Neh 2:8 ). The original Old Persian (Avestan) term pairidaeza designated the enclosed parks and pleasure-grounds which were the exclusive domain of the Persian kings and nobility in the Achaemenid period ( HALOT 963 s.v. פַּרְדֵּס ; LSJ 1308). The Babylonian term pardesu means “marvelous garden,” in reference to the enclosed parks of the kings ( AHw 2:833.a and 3:1582.a). The term passed into Greek as παραδείσος ( paradeisos, “enclosed park, pleasure-ground”), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term was transliterated into English as “paradise.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%204%3A13/1"}
{"id":3452,"verse_id":"SNG.5.1","translation_id":"net-engnet","book_id":"SNG","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.1","text":"There is no little debate about the identity of the speaker(s) and the audience addressed in 5:1 b. There are five options: (1) He is addressing his bride. (2) The bride is addressing him. (3) The wedding guests are addressing him and his bride. (4) He and his bride are addressing the wedding guests. (5) The poet is addressing him and his bride. When dealing with this issue, the following factors should be considered: (1) the form of both the exhortations and the addressees are plural. This makes it unlikely that he is addressing his bride or that his bride is addressing him. (2) The exhortation has an implicitly sexual connotation because the motif of “eating” and “drinking” refers to sexual consummation in 5:1 a. This makes it unlikely that he or his bride are addressing the wedding guests – an orgy is quite out of the question! (3) The poet could be in view because as the writer who created the Song, only he could have been with them – in a poetic sense – in the bridal chamber as a “guest” on their wedding night. (4) The wedding guests could be in view through the figurative use of apostrophe (addressing an audience that is not in the physical presence of the speaker). While the couple was alone in their wedding chambers, the wedding guests wished them all the joys and marital bliss of the honeymoon. This is supported by several factors: (a) Wedding feasts in the ancient Near East frequently lasted several days and after the couple had consummated their marriage, they would appear again to celebrate a feast with their wedding guests. (b) The structure of the Song is composed of paired-dialogues which either begin or conclude with the words of the friends or daughters of Jerusalem ( 1:2-4, 5-11; 3:6-11; 5:9-16; 6:1-3, 4-13; 7:1-10 ) or which conclude with an exhortation addressed to them ( 2:1-7; 3:1-5; 8:1-4 ). In this case, the poetic unit of 4:1-5:1 would conclude with an exhortation by the friends in 5:1 b.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%205%3A1/1"}
{"id":3453,"verse_id":"SNG.5.1","translation_id":"net-engnet","book_id":"SNG","chapter":5,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.1","text":"The physical love between the couple is compared to eating and drinking at a wedding feast. This is an appropriate figure of comparison because it would have been issued during the feast which followed the wedding and the consummation. The term “drink” refers to intoxication, that is, it compares becoming drunk on wine with enjoying the physical love of one’s spouse (e.g., Prov 5:19-20 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%205%3A1/2"}
{"id":3454,"verse_id":"SNG.5.2","translation_id":"net-engnet","book_id":"SNG","chapter":5,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.2","text":"The noun קוֹל ( qol , literally, “sound, noise, voice”) is used as an exclamation: “Listen!” or “Hark!” (e.g., Gen 4:10 ; Isa 13:4; 40:3; 52:8 ; Jer 3:21; 4:15; 10:22; 31:51; 50:28; 51:54 ; Mic 6:9 ; Zeph 1:14; 2:14 ; Song 2:8; 5:2 ) ( HALOT 1085 s.v. קוֹל 8b; BDB 877 s.v. קוֹל 1.f; Joüon 2:614 §162.e; GKC 467 §146. b ). The term often refers to a loud or unexpected sound that arrests the attention of a character in a narrative. The speaker/writer uses it as a rhetorical device to dramatically portray his/her own startled reaction to an unexpected sound that called his/her attention. The Beloved is startled from her sleep by the unexpected sound of him loudly knocking at her bedroom door late at night.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%205%3A2/3"}
{"id":3455,"verse_id":"SNG.5.2","translation_id":"net-engnet","book_id":"SNG","chapter":5,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.2","text":"The phrase קוֹל דּוֹדִי ( qol dodi , “Listen! My lover …!”) that introduces this scene in 5:2-8 is the exact same phrase used in 2:8 to introduce the courtship section 2:8-11 . In 2:8-11 , the Beloved was excited about his unexpected arrival; however, in 5:2-8 she is apathetic about his unexpected approach. One should not miss the dramatic contrast between the Beloved’s eagerness to see her lover in 2:8-11 and her apathy about his approach on this evening in 5:2-8 . The repetition of קוֹל דּוֹדִי (“Listen! My lover …!”) in 2:8 and 5:2 is designed to draw out the parallels and contrasts between 2:8-11 and 5:2-8 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%205%3A2/4"}
{"id":3456,"verse_id":"SNG.5.2","translation_id":"net-engnet","book_id":"SNG","chapter":5,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.2","text":"The participle דוֹפֵק ( dofeq ) connotes present progressive or iterative action. The verb דָּפַק ( dafaq , “to knock, pound, beat”) occurs only three times in biblical Hebrew, twice in reference to knocking at a door ( Judg 19:22 ; Song 5:2 ) and once of beating cattle in order to drive them along ( Gen 33:13 ). The Qal stem depicts the normal action of knocking at a door, while the Hitpael denotes a more intensive pounding, e.g., Qal: “to knock at the door” ( Song 5:2 ) and Hitpael: “to beat violently against the door” ( Judg 19:22 ) ( HALOT 229 s.v. דפק ; BDB 200 s.v. דָּפַק ). The same connotations are seen in Mishnaic Hebrew, e.g., the verbs דָּפַק and דְּפַק ( dÿfaq ), “to knock at the door” (Jastrow 317 s.v. דָּפַק ), and the nouns דּוֹפֵק “door frame (= what someone knocks on), movable tomb stone,” and דּוֹפְקָנִין ( dofÿqanin , “knockers”; Jastrow 287 s.v. דּוֹפְקָנִין ). The collocation of the verb פתח “to open” a door ( HALOT 986-87 s.v. פתח ; BDB 835 s.v. פָּתַח ) clearly suggests that he is at the Beloved’s bedroom door.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%205%3A2/5"}
{"id":3457,"verse_id":"SNG.5.2","translation_id":"net-engnet","book_id":"SNG","chapter":5,"verse":2,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"7","reference":"5.2","text":"The three-fold repetition of the verb פָּתַח ( patakh , “to open”) ( Song 5:2, 5, 6 ) indicates that it is a key word ( Leitwort ) in this section. While it is clear that the verb describes her action of opening the door of her bedroom chamber in 5:2 , some suggest that in 5:5-6 it is used figuratively (hypocatastasis: implied comparison) of the Beloved “opening” her female genitalia for sexual intercourse (but see study notes below). tn Heb “Open to me!” Alternately, “Let me in!” The imperatival form of פִּתְחִי ( pitkhi , “ to open”) connotes a polite, but earnest request. The verb פָּתַח ( patakh ) refers to the action of opening various objects, e.g., sack ( Gen 42:27 ), skin bottle ( Judg 4:19 ), hamper ( Exod 2:6 ), pit ( Exod 21:33 ), mouth of a cave ( Josh 10:22 ), grave ( Ezek 37:12, 13 ), city gates ( Neh 13:19 ; Isa 45:1 ), gate of a land ( Nah 3:13 ), window ( 2 Kgs 13:17 ). When used with the accusative דֶּלֶת ( delet , “door”), it refers to opening a door (e.g., Judg 3:25; 19:27 ; 1 Sam 3:15 ; 2 Kgs 9:3, 10 ; 2 Chr 29:3 ; Job 31:32 ) ( HALOT 986-87 s.v. פתח ; BDB 835 s.v. פָּתַח ). Although the object דֶּלֶת (“door”) is here omitted, a bedroom door is clearly in mind in 5:2 , as indicated by the collocated verb דָּפַק ( dafaq , “to knock on a door”) in the preceding line. Translators have often rendered this line woodenly: “Open to me!” (KJV, NASB, NIV); however, NJPS nuances it well: “Let me in!”","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%205%3A2/7"}
{"id":3458,"verse_id":"SNG.5.10","translation_id":"net-engnet","book_id":"SNG","chapter":5,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.10","text":"The Beloved’s praise of his appearance follows the typical literary structure of the ancient Near Eastern wasfs song: (1) introductory summary praise ( 5:10 ), (2) detailed descriptive praise from head to foot ( 5:11-16 a), and (3) concluding summary praise ( 5:16 b). There are several striking features about this song that are unique from the typical wasfs . (1) The ordinary setting of the ancient Near Eastern wasfs songs was the wedding night. (2) They were ordinarily sung only by a man in praise of his bride. (3) Normally, the wasfs song will conclude with the feet after the legs; however, the Beloved concludes by praising his mouth after his legs.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%205%3A10/1"}
{"id":3459,"verse_id":"SNG.5.10","translation_id":"net-engnet","book_id":"SNG","chapter":5,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.10","text":"The term צַח ( tsakh , “dazzling”) is ordinarily used to describe the shining surface of jewelry or of smoothed rocks ( Ezek 24:7-8; 26:4, 14 ; Neh 4:7 ). Likewise, אָדֹם (’ adom , “ruddy”) can describe the redness of rubies ( Lam 4:7 ). Throughout 5:11-15 she compares his appearance to valuable jewels, gems, and precious metals.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%205%3A10/2"}
{"id":3460,"verse_id":"SNG.5.13","translation_id":"net-engnet","book_id":"SNG","chapter":5,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.13","text":"In the genitive construct phrase עֲרוּגַת הַבֹּשֶׂם (’ arugat havvosem , literally, “beds of balsam”) the term בֹּשֶׂם ( bosem ) is a genitive of composition, identifying what these gardens were composed of. The term עֲרוּגַת (“garden-beds”) refers to a private garden terrace or garden bed, a rare luxury in Palestine and very expensive to own ( Ezek 17:7, 10 ) (BDB 788 s.v. עֲרוּגָה ). The term בֹּשֶׂם ( bosem , “balsam”) refers to balsam trees which yielded sweet-smelling oils from which perfumes were produced. The balsam trees should be identified either as Astragalus tragacantha which grew everywhere in Palestine and exude resin from its thorns, or as Commiphora opobalsamum which was not native to Israel but to South Arabia from whence it had to be imported at great cost ( 2 Chr 9:1 ) ( Fauna and Flora of the Bible , 177-78). She is comparing the beautiful scent of his cologned cheeks to fragrant beds of spice.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%205%3A13/1"}
{"id":3461,"verse_id":"SNG.6.2","translation_id":"net-engnet","book_id":"SNG","chapter":6,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.2","text":"The term גַּן ( gan , “garden”) is used six other times in the Song. In five cases, it is used figuratively (hypocatastasis) to describe her body or the sexual love of the couple ( 4:12, 15, 16 a, 16b; 5:1 ). There is only one usage in which it might refer to a real garden ( 8:13 ). Thus, this usage of “garden” might be figurative or literal: (1) He went to a real garden for repose. Solomon did, in fact, own a great many gardens ( Eccl 2:4-7 ; 1 Chr 27:27 ). (2) The “garden” is a figurative description referring either to: (a) the young woman, (b) their sexual love, or (c) Solomon’s harem.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%206%3A2/1"}
{"id":3462,"verse_id":"SNG.6.2","translation_id":"net-engnet","book_id":"SNG","chapter":6,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.2","text":"The phrase כַּעֲרוּגַת הַבֹּשֶׂם ( ka ’ arugat havvosem , “flower-beds of balsam”) is used elsewhere in the Song only in 5:13 where it is a simile comparing his cheeks to a flower-bed of balsam yielding perfumed spices. The term הַבֹּשֶׂם (“balsam-spice”) by itself appears five times in the Song, each time as a figure for sexual love ( 4:10, 14, 16; 5:1; 8:14 ). Thus, the two options are: (1) the term refers to a real flower-bed of balsam to which Solomon had gone or (2) this term is a figure for sexual love.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%206%3A2/2"}
{"id":3463,"verse_id":"SNG.6.2","translation_id":"net-engnet","book_id":"SNG","chapter":6,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.2","text":"The term שׁוֹשַׁנָּה ( shoshannah , “lily”) or שׁוֹשַׁנִים ( shoshanim , “lilies”) appears eight times in the Song ( 2:1, 2, 16; 4:5; 5:13; 6:2, 3; 7:2 ). Of these five are unequivocally used figuratively as descriptions of a woman or women ( 2:1, 2 ), the color and softness of her breasts ( 4:5 ), the attractiveness of his lips ( 5:13 ), and her waist ( 7:2 ). The closest parallel to 6:2 is the description “the one who grazes among the lilies” ( 2:16; 6:3 ) which is a figurative expression comparing his romancing of his Beloved with a sheep feeding on lilies. However, this still leaves a question as to what the lilies represent in 2:16; 6:2, 3 . The phrase “to gather lilies” itself appears only here in the Song. However, the synonymous phrase “to gather myrrh and balsam spice” is used in 5:1 as a figure (euphemistic hypocatastasis) for sexual consummation by the man of the woman. There are three basic options as to how “lilies” may be taken: (1) The lilies are real flowers; he has gone to a real garden in which to repose and she is picking real lilies. (2) The term “lilies” is a figure for the young woman; he is romancing her just as he had in 2:16 and 5:1 . He is kissing her mouth just as a sheep would graze among lilies. (3) The term “lilies” is a figure expression referring to other women, such as his harem (e.g., 6:8-9 ). Two factors support the “harem” interpretation: (1) Solomon had recently departed from her, and she was desperate to find him after she refused him. (2) His harem is mentioned explicitly in 6:8-9 . However, several other factors support the Beloved interpretation: (1) She expresses her confidence in 6:3 that he is devoted to her. (2) The immediately following use of “lilies” in 6:3 appears to refer to her, as in 2:16 and 5:1 . (3) He praises her in 6:4-7 , suggesting that he was romancing her in 6:2-3 . (4) Although his harem is mentioned in 6:8-10 , all these women acknowledge that he is disinterested in them and only loves her. (5) Her exultation “I am my beloved’s and my beloved is mine; the one who grazes among the lilies” ( 6:3 ) is a statement of assurance in their relationship and this would seem quite strange if he was cavorting with his harem while she said this.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%206%3A2/4"}
{"id":3464,"verse_id":"SNG.6.3","translation_id":"net-engnet","book_id":"SNG","chapter":6,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.3","text":"This is the second occurrence of the poetic refrain that occurs elsewhere in 2:16 and 7:11 . The order of the first two cola are reversed from 2:16 : “My beloved is mine and I am his” ( 2:16 ) but “I am my beloved’s and he is mine” ( 6:3 ). The significance of this shift depends on whether the parallelism is synonymous or climactic. This might merely be a literary variation with no rhetorical significance. On the other hand, it might signal a shift in her view of their relationship: Originally, she focused on her possession of him, now she focused on his possession of her.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%206%3A3/1"}
{"id":3465,"verse_id":"SNG.6.4","translation_id":"net-engnet","book_id":"SNG","chapter":6,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.4","text":"The literary unity of 6:4-10 and boundaries of his praise are indicated by the repetition of the phrase אֲיֻמָּה כַּנִּדְגָּלוֹת (’ ayummah kannidÿgalot , “majestic as bannered armies/stars in procession…”) in 6:4 and 6:10 which creates an inclusion. His praise includes his own personal statements ( 6:4-9 a) as well as his report of the praise given to her by the maidens, queens, and concubines ( 6:9 b-10). His praise indicates that he had forgiven any ingratitude on her part.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%206%3A4/3"}
{"id":3466,"verse_id":"SNG.6.8","translation_id":"net-engnet","book_id":"SNG","chapter":6,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.8","text":"The sequence “sixty…eighty…beyond number” is an example of a graded numerical sequence and is not intended to be an exact numeration (see W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 144-50).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%206%3A8/1"}
{"id":3467,"verse_id":"SNG.6.8","translation_id":"net-engnet","book_id":"SNG","chapter":6,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.8","text":"The term עַלְמָה (’ almah , “young woman”) refers to a young woman who is of marriageable age or a newly married young woman, usually before the birth of her first child ( HALOT 835-36 s.v. עַלְמָה ; BDB 761 s.v. עַלְמָה ) (e.g., Gen 24:43 ; Exod 2:8 ; Ps 68:26 ; Prov 30:19 ; Song 1:3; 6:8 ; Isa 7:14 ). The only other use of the term “young women” ( עֲלָמוֹת ) in the Song refers to the young women of Solomon’s harem ( Song 6:8 ). The root עלם denotes the basic idea of “youthful, strong, passionate” ( HALOT 835 s.v. III). While the term עַלְמָה may be used in reference to a young woman who is a virgin, the term itself does not explicitly denote “virgin.” The Hebrew term which explicitly denotes “virgin” is בְּתוּלָה ( bÿtulah ) which refers to a mature young woman without any sexual experience with men (e.g., Gen 24:16 ; Exod 22:15-16 ; Lev 21:3 ; Deut 22:23, 28; 32:25 ; Judg 12:12; 19:24 ; 2 Sam 13:2, 18 ; 1 Kgs 1:2 ; 2 Chr 36:17 ; Esth 2:2-3, 17, 19 ; Job 31:1 ; Pss 45:15; 78:63; 148:12 ; Isa 23:4; 62:5 ; Jer 2:32; 31:3; 51:22 ; Lam 1:4, 18; 2:10, 21; 5:11 ; Ezek 9:6 ; Joel 1:8 ; Amos 9:13 ; Zech 9:17 ; HALOT 166-7 s.v. בְּתוּלָה ; BDB 143 s.v. בְּתוּלָה ). The related noun בְּתוּלִים ( bÿtulim ) means “state of virginity” ( Lev 21:13 ; Judg 11:37-38 ; Ezek 23:3, 8 ; Sir 42:10) and “evidence of virginity” ( Deut 22:14-15, 17, 20 ) ( HALOT 167 s.v. בְּתוּלִים ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%206%3A8/2"}
{"id":3468,"verse_id":"SNG.6.10","translation_id":"net-engnet","book_id":"SNG","chapter":6,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.10","text":"This rhetorical question emphasizes her position among women (e.g., Mic 2:7 ; Joel 2:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%206%3A10/1"}
{"id":3469,"verse_id":"SNG.6.10","translation_id":"net-engnet","book_id":"SNG","chapter":6,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.10","text":"The common point in these four comparisons is that all are luminaries. In all four cases, each respective luminary is the focus or center of attention at the hour at hand because it dwarfs its celestial surroundings in majesty and in sheer brilliance. All other celestial objects pale into insignificance in their presence. This would be an appropriate description of her because she alone was the center and focus of his attention. All the other women paled into the background when she was present. Her beauty captured the attention of all that saw her, especially Solomon.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%206%3A10/3"}
{"id":3470,"verse_id":"SNG.6.11","translation_id":"net-engnet","book_id":"SNG","chapter":6,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.11","text":"It is difficult to determine whether the speaker in 6:11-12 is Solomon or the Beloved.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%206%3A11/1"}
{"id":3471,"verse_id":"SNG.6.11","translation_id":"net-engnet","book_id":"SNG","chapter":6,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.11","text":"It is not clear whether the “valley” in 6:12 is a physical valley (Jezreel Valley?), a figurative description of their love relationship, or a double entendre.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%206%3A11/3"}
{"id":3472,"verse_id":"SNG.6.13","translation_id":"net-engnet","book_id":"SNG","chapter":6,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.13","text":"The chapter division comes one verse earlier in the Hebrew text ( BHS ) than in the English Bible; 6:13 ET = 7:1 HT, 7:1 ET = 7:2 HT, through 7:13 ET = 7:14 HT. Beginning with 8:1 the verse numbers in the Hebrew Bible and the English Bible are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%206%3A13/1"}
{"id":3473,"verse_id":"SNG.7.1","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.1","text":"Solomon calls attention to the sandals the “noble daughter” was wearing. While it was common for women in aristocratic circles in the ancient Near East to wear sandals, women of the lower classes usually went barefoot (e.g., Ezek 16:10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A1/1"}
{"id":3474,"verse_id":"SNG.7.2","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.2","text":"The expression אַגַּן הַסַּהַר (’ aggan hassahar , “round mixing bowl”) refers to a vessel used for mixing wine. Archaeologists have recovered examples of such large, deep, two handled, ring-based round bowls. The Hebrew term אַגַּן (“mixing bowl”) came into Greek usage as ἂγγος ( angos ) which designates vessels used for mixing wine (e.g., Homer, Odyssey xvi 16) (LSJ 7). This is consistent with the figurative references to wine which follows: “may it never lack mixed wine.” Selected Bibliography: J. P. Brown, “The Mediterranean Vocabulary for Wine,” VT 19 (1969): 158; A. M. Honeyman, “The Pottery Vessels of the Old Testament,” PEQ 80 (1939): 79. The comparison of her navel to a “round mixing bowl” is visually appropriate in that both are round and receding. The primary point of comparison to the round bowl is one of sense, as the following clause makes clear: “may it never lack mixed wine.” J. S. Deere suggests that the point of comparison is that of taste, desirability, and function (“ Song of Solomon ,” BKCOT , 202). More specifically, it probably refers to the source of intoxication, that is, just as a bowl used to mix wine was the source of physical intoxication, so she was the source of his sexual intoxication. She intoxicated Solomon with her love in the same way that wine intoxicates a person.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A2/2"}
{"id":3475,"verse_id":"SNG.7.2","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.2","text":"The term מָזֶג ( mazeg , “mixed wine”) does not refer to wine mixed with water to dilute its potency, but to strong wine mixed with weaker wine. The practice of mixing wine with water is not attested in the Hebrew Bible. Both מָזֶג and מֶסֶךְ ( mesekh ) refer to strong wine mixed with weaker wine. The rabbis later distinguished between the two, stating that מָזֶג was strong wine mixed with weak wine, while מֶסֶךְ was wine mixed with water (Aboda Zara 58b). However, both types of wine were intoxicating. Mixed wine was the most intoxicating type of wine. In a midrash on the Book of Numbers a comment is made about the practice of mixing strong wine with weaker wine (e.g., Isa 5:22 ; Prov 23:30 ), stating its purpose: “They used to mix strong wine with weak wine so as to get drunk with it” ( Num. Rab. 10:8). See J. P. Brown, “The Mediterranean Vocabulary of Wine,” VT 19 (1969): 154. The comparison of a wife’s sexual love to intoxicating wine is common in ancient Near Eastern love literature. Parallel in thought are the words of the Hebrew sage, “May your fountain be blessed and may you rejoice in the wife of your youth. A loving doe, a graceful deer – may her love (or breasts) always intoxicate you, may you ever stagger like a drunkard in her love” ( Prov 5:18-19 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A2/4"}
{"id":3476,"verse_id":"SNG.7.4","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.4","text":"It is impossible at the present time to determine the exact significance of the comparison of her eyes to the “gate of Bath-Rabbim” because this site has not yet been identified by archaeologists.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A4/2"}
{"id":3477,"verse_id":"SNG.7.5","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.5","text":"The Carmel mountain range is a majestic sight. The mountain range borders the southern edge of the plain of Esdraelon, dividing the Palestinian coastal plain into the Plain of Acco to the north and the Plains of Sharon and Philistia to the south. Its luxuriant foliage was legendary ( Isa 33:9 ; Amos 1:2 ; Nah 1:4 ). Rising to a height of approximately 1750 feet (525 m), it extends southeast from the Mediterranean for 13 miles (21 km). Due to its greatness and fertility, it was often associated with majesty and power ( Isa 35:2 ; Jer 46:18 ). The point of the comparison is that her head crowns her body just as the majestic Mount Carmel rested over the landscape, rising above it in majestic and fertile beauty. See ZPEB 1:755; C. F. Pfeiffer and H. F. Vos, Wycliffe Historical Geography of Bible Lands , 100.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A5/2"}
{"id":3478,"verse_id":"SNG.7.5","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.5","text":"The term דַּלָּה ( dallah , “locks, hair”) refers to dangling curls or loose hair that hangs down from one’s head ( HALOT 222-23 s.v. I דַּלָּה ). The Hebrew term is from a common Semitic root meaning “to hang down,” and is related to Arabic tadaldala “dangle” and Ethiopic delul “dangling curls” (KBL 222-23).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A5/3"}
{"id":3479,"verse_id":"SNG.7.7","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.7","text":"The term תָּמָר ( tamar , “palm tree”) refers to the date palm tree ( Phoenix dactyliferia ) that can reach a height of 80 feet (24 m). It flourished in warm moist areas and oases from Egypt to India. Ancient Iraq was the leading grower of date palms and dates in the ancient world, as today (M. H. Pope, The Song of Songs [AB], 633). There is also a hint of eroticism in this palm tree metaphor because the palm tree was often associated with fertility in the ancient world. The point of comparison is that she is a tall, slender, fertile young woman. The comparison of a tall and slender lady to a palm tree is not uncommon in love literature: “O you, whose height is that of a palm tree in a serail” (Homer, Odyssey vi 162-63) (S. H. Stephan, “Modern Palestinian Parallels to the Song of Songs,” JPOS 2 [1922]: 76).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A7/2"}
{"id":3480,"verse_id":"SNG.7.8","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.8","text":"A Palestinian palm tree grower would climb a palm tree for two reasons: (1) to pluck the fruit and (2) to pollinate the female palm trees. Because of their height and because the dates would not naturally fall off the tree, the only way to harvest dates from a palm tree is to climb the tree and pluck the fruit off the stalks. This seems to be the primary imagery behind this figurative expression. The point of comparison here would be that just as one would climb a palm tree to pluck its fruit so that it might be eaten and enjoyed, so too Solomon wanted to embrace his Beloved so that he might embrace and enjoy her breasts. It is possible that the process of pollination is also behind this figure. A palm tree is climbed to pick its fruit or to dust the female flowers with pollen from the male flowers (the female and male flowers were on separate trees). To obtain a better yield and accelerate the process of pollination, the date grower would transfer pollen from the male trees to the flowers on the female trees. This method of artificial pollination is depicted in ancient Near Eastern art. For example, a relief from Gozan (Tel Halaf) dating to the 9th century b.c. depicts a man climbing a palm tree on a wooden ladder with his hands stretched out to take hold of its top branches to pollinate the flowers or to pick the fruit from the tree. The point of this playful comparison is clear: Just as a palm tree grower would climb a female tree to pick its fruit and to pollinate it with a male flower, Solomon wanted to grasp her breasts and to make love to her ( The Illustrated Family Encyclopedia of the Living Bible , 10:60).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A8/2"}
{"id":3481,"verse_id":"SNG.7.13","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.13","text":"In the ancient Near East the mandrake was a widely used symbol of erotic love because it was thought to be an aphrodisiac and therefore was used as a fertility drug. The unusual shape of the large forked roots of the mandrake resembles the human body with extended arms and legs. This similarity gave rise to the popular superstition that the mandrake could induce conception and it was therefore used as a fertility drug. It was so thoroughly associated with erotic love that its name is derived from the Hebrew root דּוֹד ( dod , “love”), that is, דּוּדָאִים ( duda ’ im ) denotes “love-apples.” Arabs used its fruit and roots as an aphrodisiac and referred to it as abd al - sal ’ m (“servant of love”) (R. K. Harrison, “The Mandrake and the Ancient World,” EQ 28 [1956]: 188-89; Fauna and Flora of the Bible , 138-39).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A13/1"}
{"id":3482,"verse_id":"SNG.7.13","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.13","text":"Her comparison of their love to fruit stored “over our door” reflects an ancient Near Eastern practice of storing fruit on a shelf above the door of a house. In the ancient Near East, fruits were stored away on shelves or cupboards above doorways where they were out of reach and left to dry until they became very sweet and delectable. The point of comparison in this figurative expression seems to be two-fold: (1) She was treasuring up special expressions of her sexual love to give to him, and (2) All these good things were for him alone to enjoy. See M. H. Pope, The Song of Songs [AB], 650.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A13/2"}
{"id":3483,"verse_id":"SNG.8.1","translation_id":"net-engnet","book_id":"SNG","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.1","text":"Song 8:1-2 may be classified as a “a lover’s wish song” that is similar in content and structure to an ancient Egyptian love song in which the lover longs for greater intimacy with his beloved: “I wish I were her Negro maid who follows at her feet; then the skin of all her limbs would be revealed to me. I wish I were her washerman, if only for a month; then I would be [entranced], washing out the Moringa oils in her diaphanous garments. I wish I were the seal ring, the guardian of her [fingers]; then […]” (The Cairo Love Songs, 25-27, in W. K. Simpson, ed., The Literature of Ancient Egypt , 311). The Egyptian and Hebrew parallels display a similar structure: (1) introductory expression of the lover’s wish to be something/someone in a position of physical closeness with the Beloved; (2) description of the person/thing that is physically close to the Beloved; and (3) concluding description of the resultant greater degree of intimacy with the Beloved. In the Egyptian parallel it is the man who longs for greater closeness; in the Hebrew song it is the woman. The Egyptian love song borders on the sensual; the Hebrew love song is simply romantic. The Beloved expresses her desire for greater freedom to display her affection for Solomon. In ancient Near Eastern cultures the public display of affection between a man and woman was frowned upon – sometimes even punished. For example, in Assyrian laws the punishment for a man kissing a woman in public was to cut off his upper lip. On the other hand, public displays of affection between children and between family members were allowed. Accordingly, the Beloved hyperbolically wished that she and Solomon were children from the same family so she could kiss him anytime she wished without fear of punishment or censure.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%208%3A1/5"}
{"id":3484,"verse_id":"SNG.8.2","translation_id":"net-engnet","book_id":"SNG","chapter":8,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.2","text":"Continuing the little brother/older sister imagery of 8:1 , the Beloved suggests that if she had been an older sister and he had been her little brother, she would have been able to nurse Solomon. This is a euphemism for her sensual desire to offer her breasts to Solomon in marital lovemaking.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%208%3A2/2"}
{"id":3485,"verse_id":"SNG.8.2","translation_id":"net-engnet","book_id":"SNG","chapter":8,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.2","text":"There is a phonetic wordplay (paronomasia) between אֶשָּׁקְךָ (’ eshshaqÿkha , “I would kiss you” from נָשַׁק , nashaq , “to kiss”) in 8:1 and אַשְׁקְךָ (’ ashqÿkha , “I would cause you to drink” from שָׁקָה , shaqah , “to drink”) in 8:2 . This wordplay draws attention to the unity of her “wish song” in 8:1-2 . In 8:1 the Beloved expresses her desire to kiss Solomon on the lips when they are outdoors; while in 8:2 she expresses her desire for Solomon to kiss her breasts when they are in the privacy of her home indoors.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%208%3A2/4"}
{"id":3486,"verse_id":"SNG.8.2","translation_id":"net-engnet","book_id":"SNG","chapter":8,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.2","text":"This statement is a euphemism: the Beloved wished to give her breasts to Solomon, like a mother would give her breast to her nursing baby. This is the climactic point of the “lover’s wish song” of Song 8:1-2 . The Beloved wished that Solomon was her little brother still nursing on her mother’s breast. The Beloved, who had learned from her mother’s example, would bring him inside their home and she would give him her breast: “I would give you spiced wine to drink, the nectar of my pomegranates.” The phrase “my pomegranates” is a euphemism for her breasts. Rather than providing milk from her breasts for a nursing baby, the Beloved’s breasts would provide the sensual delight of “spiced wine” and “nectar” for her lover. tc The MT reads the singular noun with 1st person common singular suffix רִמֹּנִי ( rimmoni , “my pomegranate”). However, many Hebrew mss preserve an alternate textual tradition of a plural noun without the 1st person common singular suffix רִמֹּנִים ( rimmonim , “pomegranates”), which is also reflected in the Aramaic Targum. However, LXX ῥοῶν μου ( {rown mou, “the nectar of my pomegranates”) reflects both the plural noun and the 1st person common singular suffix. Therefore, R. Gordis suggests that MT רִמֹּנִי is an apocopated plural with a 1st person common singular suffix: “my pomegranates.”","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%208%3A2/5"}
{"id":3487,"verse_id":"SNG.8.5","translation_id":"net-engnet","book_id":"SNG","chapter":8,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.5","text":"The imagery of v. 6 is romantic: (1) His mother originally conceived him with his father under the apple tree, (2) his mother gave birth to him under the apple tree, and (3) the Beloved had now awakened him to love under the same apple tree. The cycle of life and love had come around full circle under the apple tree. While his mother had awakened his eyes to life, the Beloved had awakened him to love. His parents had made love under the apple tree to conceive him in love, and now Solomon and his Beloved were making love under the same apple tree of love.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%208%3A5/1"}
{"id":3488,"verse_id":"SNG.8.6","translation_id":"net-engnet","book_id":"SNG","chapter":8,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.6","text":"In the ancient Near East חוֹתָם ( khotam , “seal”) was used to denote ownership and was thus very valuable ( Jer 22:24 ; Hag 2:23 ; Eccl 17:22). Seals were used to make a stamp impression to identify the object as the property of the seal’s owner ( HALOT 300 s.v. I חוֹתָם ). Seals were made of semi-precious stone upon which was engraved a unique design and an inscription, e.g., LMLK [PN] “belonging to king […].” The impression could be placed upon wet clay of a jar or on a writing tablet by rolling the seal across the clay. Because it was a valuable possession its owner would take careful precautions to not lose it and would keep it close to him at all times.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%208%3A6/1"}
{"id":3489,"verse_id":"SNG.8.6","translation_id":"net-engnet","book_id":"SNG","chapter":8,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.6","text":"It was a common practice in the ancient world to compare intense feelings to death. The point of the expression “love is as strong as death” means that love is extremely strong. The expression “love is as cruel as Sheol” may simply mean that love can be profoundly cruel. For example: “His soul was vexed to death,” means that he could not stand it any longer ( Judg 16:16 ). “I do well to be angry to death,” means that he was extremely angry ( Jonah 4:9 ). “My soul is sorrowful to death,” means that he was exceedingly sorrowful ( Matt 26:38 = Mark 14:34 ) (D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 [1953]: 220-21).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%208%3A6/5"}
{"id":3490,"verse_id":"SNG.8.8","translation_id":"net-engnet","book_id":"SNG","chapter":8,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.8","text":"The Beloved’s brothers knew that once a couple is betrothed, sexual temptations would be at their greatest. Thus, in v. 9 they devise a plan to protect the purity of their sister: If she is a virtuous young woman, they would reward her; however, if she is prone to temptation, they will restrain her and guard her from promiscuity.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%208%3A8/1"}
{"id":3491,"verse_id":"SNG.8.9","translation_id":"net-engnet","book_id":"SNG","chapter":8,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.9","text":"The simile if she is a wall draws a comparison between the impregnability of a city fortified with a strong outer wall and a virtuous young woman who successfully resists any assaults against her virginity. The term חוֹמָה ( khomah , “wall”) often refers to an outside fortress wall that protects the city from enemy military attacks (e.g., Lev 25:29-30 ; Josh 6:5 ; 1 Kgs 3:1 ; Neh 2:8; 12:27 ; Jer 1:8; 15:20 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%208%3A9/1"}
{"id":3492,"verse_id":"SNG.8.9","translation_id":"net-engnet","book_id":"SNG","chapter":8,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.9","text":"The term טִירָה ( tirah , “battlement, turret”) refers to the row of stones along the top of a fortress wall, set for the defense and stability of the wall ( Ezek 46:23 ; cf. HALOT 374 s.v. טִירָה ). This structure is connected with military operations set in defense of a siege.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%208%3A9/2"}
{"id":3493,"verse_id":"SNG.8.9","translation_id":"net-engnet","book_id":"SNG","chapter":8,"verse":9,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.9","text":"The verb צוּר ( tsur , “to surround, encircle, enclose”) is often used in military contexts in reference to the siege or defense of a fortress city: (1) setting up military positions (siege walls) to surround a besieged city (e.g., Isa 29:3 ); (2) encircling and laying siege to a city (e.g., Deut 20:12, 19 ; 2 Sam 11:1 ; 1 Kgs 15:27; 16:17; 20:1 ; 2 Kgs 6:24-25; 17:5; 19:9; 24:11 ; 1 Chr 20:1 ; Isa 21:2; 29:3 ; Jer 21:4, 9; 32:2; 37:5; 39:1 ; Ezek 4:3 ; Dan 1:1 ); (3) enclosing a city with sentries (e.g., Isa 29:3 ); (4) shutting a person within a city ( 1 Sam 23:8 ; 2 Sam 20:15 ; 2 Kgs 16:5 ); and (5) barricading a city door shut to prevent the city from being broken into and conquered (e.g., Song 8:7 ) ( HALOT 1015 s.v. I צור ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%208%3A9/3"}
{"id":3494,"verse_id":"SNG.8.9","translation_id":"net-engnet","book_id":"SNG","chapter":8,"verse":9,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.9","text":"An interesting semantic parallel involving the “door/bar” motif in ancient Near Eastern texts comes from an Assyrian charm against an enemy: “If he is a door, I will open your mouth; but if he is a bar, I will open your tongue.” Obviously, the line in the Song is not an incantation; the formula is used in a love motif. Cited by J. Ebeling, “Aus dem Tagewerk eines assyrischen Zauberpriesters,” MAOG 5 (1931): 19.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%208%3A9/5"}
{"id":3495,"verse_id":"SNG.8.10","translation_id":"net-engnet","book_id":"SNG","chapter":8,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.10","text":"The noun מִגְדָּל ( migdal , “tower”) can refer to the watchtowers of a fortified city ( 2 Kgs 17:9; 18:8 ; 2 Chr 26:9 ), projecting median towers along the fortified city wall which were crucial to the defense of the city ( 2 Chr 14:6; 26:15; 32:5 ), or fortress towers in the countryside set for the defense of the land ( Judg 9:52 ; 2 Chr 27:4 ; Ezek 27:11 ) ( HALOT 544 s.v. I מִגְדָּל ). The Beloved mixes metaphors by describing her breasts with a comparison of sense and a comparison of sight: (1) Comparison of sense: She successfully defended her virginity and sexual purity from seduction, as fortress towers defended the city. (2) Comparison of sight: Just as the fortress towers along a city wall projected out at the corners of the wall, the Beloved’s breasts finally developed into beautiful “towers” (see 8:8 when she had no breasts as a young girl).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%208%3A10/1"}
{"id":3496,"verse_id":"SNG.8.12","translation_id":"net-engnet","book_id":"SNG","chapter":8,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.12","text":"The term כֶּרֶם ( kerem , “vineyard”) is used literally in 8:11 in reference to Solomon’s physical vineyard, but in 8:12 it is used figuratively (hypocatastasis) in reference to the Beloved: כַּרְמִי ( karmi , “my vineyard”). Throughout the Song, the term כֶּרֶם (“vineyard”) is used figuratively ( Song 1:6; 2:15; 8:12 ). In 8:12 it is used in reference to either (1) herself, (2) her choice of whom to give herself to in love, or (3) her physical body. In contrast to Solomon’s physical vineyard, whose fruit can be bought and sold ( 8:11 ), she is not for sale: She will only give herself freely to the one whom she chooses to love.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%208%3A12/1"}
{"id":3497,"verse_id":"ISA.1.2","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.2","text":"The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A2/1"}
{"id":3498,"verse_id":"ISA.1.2","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.2","text":"The normal word pair for giving birth to and raising children is יָלַד ( yalad , “to give birth to”) and גָּדַל ( gadal , “to grow, raise”). The pair גָּדַל and רוּם ( rum , “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A2/3"}
{"id":3499,"verse_id":"ISA.1.2","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.2","text":"Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A2/4"}
{"id":3500,"verse_id":"ISA.1.2","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":2,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.2","text":"To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע ( pesha ’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A2/5"}
{"id":3501,"verse_id":"ISA.1.4","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.4","text":"Having summoned the witnesses and announced the Lord’s accusation against Israel, Isaiah mourns the nation’s impending doom. The third person references to the Lord in the second half of the verse suggest that the quotation from the Lord (cf. vv. 2-3 ) has concluded.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A4/1"}
{"id":3502,"verse_id":"ISA.1.4","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.4","text":"Holy One of Israel is one of Isaiah’s favorite divine titles for God. It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A4/4"}
{"id":3503,"verse_id":"ISA.1.5","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.5","text":"In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A5/1"}
{"id":3504,"verse_id":"ISA.1.6","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.6","text":"This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A6/4"}
{"id":3505,"verse_id":"ISA.1.10","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.10","text":"Building on the simile of v. 9 , the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A10/1"}
{"id":3506,"verse_id":"ISA.1.11","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.11","text":"In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A11/3"}
{"id":3507,"verse_id":"ISA.1.13","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.13","text":"Notice some of the other practices that Yahweh regards as “detestable”: homosexuality ( Lev 18:22-30; 20:13 ), idolatry ( Deut 7:25; 13:15 ), human sacrifice ( Deut 12:31 ), eating ritually unclean animals ( Deut 14:3-8 ), sacrificing defective animals ( Deut 17:1 ), engaging in occult activities ( Deut 18:9-14 ), and practicing ritual prostitution ( 1 Kgs 14:23 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A13/2"}
{"id":3508,"verse_id":"ISA.1.15","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.15","text":"This does not just refer to the blood of sacrificial animals, but also the blood, as it were, of their innocent victims. By depriving the poor and destitute of proper legal recourse and adequate access to the economic system, the oppressors have, for all intents and purposes, “killed” their victims.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A15/2"}
{"id":3509,"verse_id":"ISA.1.16","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.16","text":"Having demonstrated the people’s guilt, the Lord calls them to repentance, which will involve concrete action in the socio-economic realm, not mere emotion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A16/1"}
{"id":3510,"verse_id":"ISA.1.16","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.16","text":"This phrase refers to Israel’s covenant treachery (cf. Deut 28:10 ; Jer 4:4; 21:12; 23:2, 22; 25:5; 26:3; 44:22 ; Hos 9:15 ; Ps 28:4 ). In general, the noun ַמעַלְלֵיכֶם ( ma ’ alleykhem ) can simply be a reference to deeds, whether good or bad. However, Isaiah always uses it with a negative connotation (cf. 3:8, 10 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A16/2"}
{"id":3511,"verse_id":"ISA.1.18","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.18","text":"The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A18/1"}
{"id":3512,"verse_id":"ISA.1.20","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.20","text":"The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 ( תֹּאכֵלוּ [ to ’ khelu ], Qal active participle of אָכַל ) God’s blessing, or they can disobey, in which case they will be devoured ( Heb “eaten,” תְּאֻכְּלוּ , [ tÿ ’ ukkÿlu ], Qal passive/Pual of אָכַל ) by God’s judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A20/1"}
{"id":3513,"verse_id":"ISA.1.22","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.22","text":"The metaphors of silver becoming impure and beer being watered down picture the moral and ethical degeneration that had occurred in Jerusalem.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A22/3"}
{"id":3514,"verse_id":"ISA.1.23","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.23","text":"Isaiah may have chosen the word for gifts ( שַׁלְמוֹנִים , shalmonim ; a hapax legomena here), as a sarcastic pun on what these rulers should have been doing. Instead of attending to peace and wholeness ( שָׁלוֹם , shalom ), they sought after payoffs ( שַׁלְמוֹנִים ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A23/4"}
{"id":3515,"verse_id":"ISA.1.23","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.23","text":"See the note at v. 17 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A23/5"}
{"id":3516,"verse_id":"ISA.1.23","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":23,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.23","text":"The rich oppressors referred to in Isaiah and the other eighth century prophets were not rich capitalists in the modern sense of the word. They were members of the royal military and judicial bureaucracies in Israel and Judah. As these bureaucracies grew, they acquired more and more land and gradually commandeered the economy and legal system. At various administrative levels bribery and graft become commonplace. The common people outside the urban administrative centers were vulnerable to exploitation in such a system, especially those, like widows and orphans, who had lost their family provider through death. Through confiscatory taxation, conscription, excessive interest rates, and other oppressive governmental measures and policies, they were gradually disenfranchised and lost their landed property, and with it, their rights as citizens. The socio-economic equilibrium envisioned in the law of Moses was radically disturbed.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A23/6"}
{"id":3517,"verse_id":"ISA.1.24","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.24","text":"The Lord here identifies with the oppressed and comes as their defender and vindicator.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A24/4"}
{"id":3518,"verse_id":"ISA.1.25","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.25","text":"The metaphor comes from metallurgy; slag is the substance left over after the metallic ore has been refined.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A25/3"}
{"id":3519,"verse_id":"ISA.1.27","translation_id":"net-engnet","book_id":"ISA","chapter":1,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.27","text":"The third person reference to the Lord in v. 28 indicates that the prophet is again (see vv. 21-24 a) speaking. Since v. 27 is connected to v. 28 by a conjunction, it is likely that the prophet’s words begin with v. 27 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%201%3A27/1"}
{"id":3520,"verse_id":"ISA.2.4","translation_id":"net-engnet","book_id":"ISA","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.4","text":"Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%202%3A4/1"}
{"id":3521,"verse_id":"ISA.2.4","translation_id":"net-engnet","book_id":"ISA","chapter":2,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.4","text":"This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah , 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%202%3A4/2"}
{"id":3522,"verse_id":"ISA.2.7","translation_id":"net-engnet","book_id":"ISA","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.7","text":"Judah’s royal bureaucracy had accumulated great wealth and military might, in violation of Deut 17:16-17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%202%3A7/2"}
{"id":3523,"verse_id":"ISA.2.13","translation_id":"net-engnet","book_id":"ISA","chapter":2,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.13","text":"The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of themselves as prominent and secure.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%202%3A13/1"}
{"id":3524,"verse_id":"ISA.2.14","translation_id":"net-engnet","book_id":"ISA","chapter":2,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.14","text":"The high mountains and hills symbolize the apparent security of proud men, as do the high tower and fortified wall of v. 15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%202%3A14/1"}
{"id":3525,"verse_id":"ISA.2.21","translation_id":"net-engnet","book_id":"ISA","chapter":2,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.21","text":"The precise point of vv. 20-21 is not entirely clear. Are they taking the idols into their hiding places with them, because they are so attached to their man-made images? Or are they discarding the idols along the way as they retreat into the darkest places they can find? In either case it is obvious that the gods are incapable of helping them.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%202%3A21/1"}
{"id":3526,"verse_id":"ISA.3.9","translation_id":"net-engnet","book_id":"ISA","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.9","text":"This refers to their proud, arrogant demeanor.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%203%3A9/1"}
{"id":3527,"verse_id":"ISA.3.12","translation_id":"net-engnet","book_id":"ISA","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.12","text":"This may refer to the prophet or to the Lord.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%203%3A12/1"}
{"id":3528,"verse_id":"ISA.3.14","translation_id":"net-engnet","book_id":"ISA","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.14","text":"The vineyard is a metaphor for the nation here. See 5:1-7 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%203%3A14/4"}
{"id":3529,"verse_id":"ISA.3.15","translation_id":"net-engnet","book_id":"ISA","chapter":3,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.15","text":"The rhetorical question expresses the Lord’s outrage at what the leaders have done to the poor. He finds it almost unbelievable that they would have the audacity to treat his people in this manner.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%203%3A15/1"}
{"id":3530,"verse_id":"ISA.3.18","translation_id":"net-engnet","book_id":"ISA","chapter":3,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.18","text":"The translation assumes that the direct quotation ends with v. 17 . The introductory formula “in that day” and the shift from a poetic to prosaic style indicate that a new speech unit begins in v. 18 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%203%3A18/1"}
{"id":3531,"verse_id":"ISA.4.1","translation_id":"net-engnet","book_id":"ISA","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.1","text":"This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Isaiah%204%3A1/5"}
{"id":3532,"verse_id":"ISA.4.4","translation_id":"net-engnet","book_id":"ISA","chapter":4,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.4","text":"See 1:21 for a related concept.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%204%3A4/4"}
{"id":3533,"verse_id":"ISA.5.1","translation_id":"net-engnet","book_id":"ISA","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.1","text":"Israel, viewing herself as the Lord’s lover, refers to herself as his vineyard. The metaphor has sexual connotations, for it pictures her capacity to satisfy his appetite and to produce children. See Song 8:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%205%3A1/2"}
{"id":3534,"verse_id":"ISA.5.13","translation_id":"net-engnet","book_id":"ISA","chapter":5,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.13","text":"It is not certain if the prophet or the Lord is speaking at this point.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%205%3A13/1"}
{"id":3535,"verse_id":"ISA.5.18","translation_id":"net-engnet","book_id":"ISA","chapter":5,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.18","text":"See the note at v. 8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%205%3A18/1"}
{"id":3536,"verse_id":"ISA.5.19","translation_id":"net-engnet","book_id":"ISA","chapter":5,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.19","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%205%3A19/2"}
{"id":3537,"verse_id":"ISA.5.20","translation_id":"net-engnet","book_id":"ISA","chapter":5,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.20","text":"In this verse the prophet denounces the perversion of moral standards. Darkness and bitterness are metaphors for evil; light and sweetness symbolize uprightness.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%205%3A20/2"}
{"id":3538,"verse_id":"ISA.5.24","translation_id":"net-engnet","book_id":"ISA","chapter":5,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.24","text":"They are compared to a flowering plant that withers quickly in a hot, arid climate.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%205%3A24/2"}
{"id":3539,"verse_id":"ISA.5.24","translation_id":"net-engnet","book_id":"ISA","chapter":5,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.24","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%205%3A24/4"}
{"id":3540,"verse_id":"ISA.5.28","translation_id":"net-engnet","book_id":"ISA","chapter":5,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.28","text":"They are like a windstorm in their swift movement and in the way they kick up dust.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%205%3A28/3"}
{"id":3541,"verse_id":"ISA.6.1","translation_id":"net-engnet","book_id":"ISA","chapter":6,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.1","text":"That is, approximately 740 b.c.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%206%3A1/1"}
{"id":3542,"verse_id":"ISA.6.2","translation_id":"net-engnet","book_id":"ISA","chapter":6,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.2","text":"Some understand “feet” here as a euphemistic reference to the genitals.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%206%3A2/2"}
{"id":3543,"verse_id":"ISA.6.10","translation_id":"net-engnet","book_id":"ISA","chapter":6,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.10","text":"Do we take this commission at face value? Does the Lord really want to prevent his people from understanding, repenting, and being healed? Verse 9 , which ostensibly records the content of Isaiah’s message, is clearly ironic. As far as we know, Isaiah did not literally proclaim these exact words. The Hebrew imperatival forms are employed rhetorically and anticipate the response Isaiah will receive. When all is said and done, Isaiah might as well preface and conclude every message with these ironic words, which, though imperatival in form, might be paraphrased as follows: “You continually hear, but don’t understand; you continually see, but don’t perceive.” Isaiah might as well command them to be spiritually insensitive, because, as the preceding and following chapters make clear, the people are bent on that anyway. (This ironic command is comparable to saying to a particularly recalcitrant individual, “Go ahead, be stubborn!”) Verse 10 b is also clearly sarcastic. On the surface it seems to indicate Isaiah’s hardening ministry will prevent genuine repentance. But, as the surrounding chapters clearly reveal, the people were hardly ready or willing to repent. Therefore, Isaiah’s preaching was not needed to prevent repentance! Verse 10 b reflects the people’s attitude and might be paraphrased accordingly: “Otherwise they might see with their eyes, hear with their ears, understand with their mind, repent, and be restored, and they certainly wouldn’t want that, would they?” Of course, this sarcastic statement may also reveal that the Lord himself is now bent on judgment, not reconciliation. Just as Pharaoh’s rejection of Yahweh’s ultimatum ignited judgment and foreclosed, at least temporarily, any opportunity for repentance, so the Lord may have come to the point where he has decreed to bring judgment before opening the door for repentance once more. The sarcastic statement in verse 10 b would be an emphatic way of making this clear. (Perhaps we could expand our paraphrase: “Otherwise they might…repent, and be restored, and they certainly wouldn’t want that, would they? Besides, it’s too late for that!”) Within this sarcastic framework, verse 10 a must also be seen as ironic. As in verse 9 the imperatival forms should be taken as rhetorical and as anticipating the people’s response. One might paraphrase: “Your preaching will desensitize the minds of these people, make their hearing dull, and blind their eyes.” From the outset the Lord might as well command Isaiah to harden the people, because his preaching will end up having that effect. Despite the use of irony, we should still view this as a genuine, albeit indirect, act of divine hardening. After all, God did not have to send Isaiah. By sending him, he drives the sinful people further from him, for Isaiah’s preaching, which focuses on the Lord’s covenantal demands and impending judgment upon covenantal rebellion, forces the people to confront their sin and then continues to desensitize them as they respond negatively to the message. As in the case of Pharaoh, Yahweh’s hardening is not arbitrarily imposed on a righteous or even morally neutral object. Rather his hardening is an element of his righteous judgment on recalcitrant sinners. Ironically, Israel’s rejection of prophetic preaching in turn expedites disciplinary punishment, and brings the battered people to a point where they might be ready for reconciliation. The prophesied judgment (cf. 6:11-13 ) was fulfilled by 701 b.c. when the Assyrians devastated the land (a situation presupposed by Isa 1:2-20 ; see especially vv. 4-9 ). At that time the divine hardening had run its course and Isaiah is able to issue an ultimatum ( 1:19-20 ), one which Hezekiah apparently took to heart, resulting in the sparing of Jerusalem (see Isa 36-39 and cf. Jer 26:18-19 with Mic 3:12 ).This interpretation, which holds in balance both Israel’s moral responsibility and the Lord’s sovereign work among his people, is consistent with other pertinent texts both within and outside the Book of Isaiah. Isa 3:9 declares that the people of Judah “have brought disaster upon themselves,” but Isa 29:9-10 indicates that the Lord was involved to some degree in desensitizing the people. Zech 7:11-12 looks back to the pre-exilic era (cf. v. 7 ) and observes that the earlier generations stubbornly hardened their hearts, but Ps 81:11-12 , recalling this same period, states that the Lord “gave them over to their stubborn hearts.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%206%3A10/1"}
{"id":3544,"verse_id":"ISA.7.4","translation_id":"net-engnet","book_id":"ISA","chapter":7,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.4","text":"The derogatory metaphor indicates that the power of Rezin and Pekah is ready to die out.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%207%3A4/3"}
{"id":3545,"verse_id":"ISA.7.13","translation_id":"net-engnet","book_id":"ISA","chapter":7,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.13","text":"The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%207%3A13/4"}
{"id":3546,"verse_id":"ISA.7.14","translation_id":"net-engnet","book_id":"ISA","chapter":7,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"7.14","text":"The name Immanuel means “God [is] with us.”","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Isaiah%207%3A14/6"}
{"id":3547,"verse_id":"ISA.7.16","translation_id":"net-engnet","book_id":"ISA","chapter":7,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.16","text":"Since “two kings” are referred to later in the verse, the “land” must here refer to Syria-Israel.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%207%3A16/2"}
{"id":3548,"verse_id":"ISA.7.17","translation_id":"net-engnet","book_id":"ISA","chapter":7,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.17","text":"Initially the prophecy appears to be a message of salvation. Immanuel seems to have a positive ring to it, sour milk and honey elsewhere symbolize prosperity and blessing (see Deut 32:13-14 ; Job 20:17 ), verse 16 announces the defeat of Judah’s enemies, and verse 17 a could be taken as predicting a return to the glorious days of David and Solomon. However, the message turns sour in verses 17 b-25. God will be with his people in judgment, as well as salvation. The curds and honey will be signs of deprivation, not prosperity, the relief announced in verse 16 will be short-lived, and the new era will be characterized by unprecedented humiliation, not a return to glory. Because of Ahaz’s refusal to trust the Lord, potential blessing would be transformed into a curse, just as Isaiah turns an apparent prophecy of salvation into a message of judgment. Because the words “the king of Assyria” are rather awkwardly tacked on to the end of the sentence, some regard them as a later addition. However, the very awkwardness facilitates the prophet’s rhetorical strategy here, as he suddenly turns what sounds like a positive message into a judgment speech. Actually, “the king of Assyria,” stands in apposition to the earlier object “days,” and specifies who the main character of these coming “days” will be.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%207%3A17/2"}
{"id":3549,"verse_id":"ISA.7.18","translation_id":"net-engnet","book_id":"ISA","chapter":7,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.18","text":"Swarming flies are irritating; bees are irritating and especially dangerous because of the pain they inflict with their sting (see Deut 1:44 ; Ps 118:12 ). The metaphors are well chosen, for the Assyrians (symbolized by the bees) were much more powerful and dangerous than the Egyptians (symbolized by the flies). Nevertheless both would put pressure on Judah, for Egypt wanted Judah as a buffer state against Assyrian aggression, while Assyrian wanted it as a base for operations against Egypt. Following the reference to sour milk and honey, the metaphor is especially apt, for flies are attracted to dairy products and bees can be found in the vicinity of honey.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%207%3A18/2"}
{"id":3550,"verse_id":"ISA.8.1","translation_id":"net-engnet","book_id":"ISA","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.1","text":"Probably made of metal, wood, or leather. See HALOT 193 s.v. גִּלָּיוֹן .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%208%3A1/1"}
{"id":3551,"verse_id":"ISA.8.4","translation_id":"net-engnet","book_id":"ISA","chapter":8,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.4","text":"The child’s name foreshadows what will happen to Judah’s enemies; when their defeat takes place, the child will be a reminder that God predicted the event and brought it to pass. As such the child will be a reminder of God’s protective presence with his people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%208%3A4/2"}
{"id":3552,"verse_id":"ISA.8.6","translation_id":"net-engnet","book_id":"ISA","chapter":8,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.6","text":"The phrase “waters of Shiloah” probably refers to a stream that originated at the Gihon Spring and supplied the city of Jerusalem with water. See J. N. Oswalt, Isaiah (NICOT), 1:225. In this context these waters stand in contrast to the flood waters of Assyria and symbolize God’s presence and blessings.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%208%3A6/2"}
{"id":3553,"verse_id":"ISA.8.8","translation_id":"net-engnet","book_id":"ISA","chapter":8,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.8","text":"The appearance of the name Immanuel (“God is with us”) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14 . The presence of a formal record/witnesses ( 8:1-2 ) suggests a sign function for the child (cf. 7:14 ). As in 7:14-16 , the removal of Judah’s enemies would take place before the child reached a specified age (cf. 8:4 ). Both 7:17-25 and 8:7-8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18 ). The name Immanuel may emphasize the basic fact of God’s presence, while the name Maher focuses on the specific nature of God’s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child’s name, but one might again point to Gen 35:18 for a precedent. The sign child’s age appears to be different in 8:4 than in 7:15-16 , but 7:15-16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17-25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form “your land” in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22 ; Deut 2:27 ; Judg 11:17, 19 ; 2 Sam 24:13 ; 1 Kgs 11:22 ; Isa 14:20 ), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9 ; Jonah 1:8 ). (See also the use of “his land” in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].)","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%208%3A8/2"}
{"id":3554,"verse_id":"ISA.8.10","translation_id":"net-engnet","book_id":"ISA","chapter":8,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.10","text":"In these vv. 9-10 the tone shifts abruptly from judgment to hope. Hostile nations like Assyria may attack God’s people, but eventually they will be destroyed, for God is with his people, sometimes to punish, but ultimately to vindicate. In addition to being a reminder of God’s presence in the immediate crisis faced by Ahaz and Judah, Immanuel (whose name is echoed in this concluding statement) was a guarantee of the nation’s future greatness in fulfillment of God’s covenantal promises. Eventually God would deliver his people from the hostile nations (vv. 9-10 ) through another child, an ideal Davidic ruler who would embody God’s presence in a special way (see 9:6-7 ). Jesus the Messiah is the fulfillment of the Davidic ideal prophesied by Isaiah, the one whom Immanuel foreshadowed. Through the miracle of the incarnation he is literally “God with us.” Matthew realized this and applied Isaiah’s ancient prophecy of Immanuel’s birth to Jesus ( Matt 1:22-23 ). The first Immanuel was a reminder to the people of God’s presence and a guarantee of a greater child to come who would manifest God’s presence in an even greater way. The second Immanuel is “God with us” in a heightened and infinitely superior sense. He “fulfills” Isaiah’s Immanuel prophecy by bringing the typology intended by God to realization and by filling out or completing the pattern designed by God. Of course, in the ultimate fulfillment of the type, the incarnate Immanuel’s mother must be a virgin, so Matthew uses a Greek term ( παρθένος , parqenos ), which carries that technical meaning (in contrast to the Hebrew word עַלְמָה [’ almah ], which has the more general meaning “young woman”). Matthew draws similar analogies between NT and OT events in 2:15, 18 . The linking of these passages by analogy is termed “fulfillment.” In 2:15 God calls Jesus, his perfect Son, out of Egypt, just as he did his son Israel in the days of Moses, an historical event referred to in Hos 11:1 . In so doing he makes it clear that Jesus is the ideal Israel prophesied by Isaiah (see Isa 49:3 ), sent to restore wayward Israel (see Isa 49:5 , cf. Matt 1:21 ). In 2:18 Herod’s slaughter of the infants is another illustration of the oppressive treatment of God’s people by foreign tyrants. Herod’s actions are analogous to those of the Assyrians, who deported the Israelites, causing the personified land to lament as inconsolably as a mother robbed of her little ones ( Jer 31:15 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%208%3A10/2"}
{"id":3555,"verse_id":"ISA.8.14","translation_id":"net-engnet","book_id":"ISA","chapter":8,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.14","text":"The two “houses” of Israel (= the patriarch Jacob) are the northern kingdom of Israel and the southern kingdom of Judah.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%208%3A14/2"}
{"id":3556,"verse_id":"ISA.8.18","translation_id":"net-engnet","book_id":"ISA","chapter":8,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.18","text":"This refers to Shear-jashub ( 7:3 ) and Maher-Shalal-Hash-Baz ( 8:1, 3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%208%3A18/1"}
{"id":3557,"verse_id":"ISA.9.1","translation_id":"net-engnet","book_id":"ISA","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.1","text":"In the Hebrew text ( BHS ) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2-21 in the English Bible = 9:1-20 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%209%3A1/1"}
{"id":3558,"verse_id":"ISA.9.1","translation_id":"net-engnet","book_id":"ISA","chapter":9,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.1","text":"The statement probably alludes to the Assyrian conquest of Israel in ca. 734-733 b.c. , when Tiglath-pileser III annexed much of Israel’s territory and reduced Samaria to a puppet state.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%209%3A1/4"}
{"id":3559,"verse_id":"ISA.9.1","translation_id":"net-engnet","book_id":"ISA","chapter":9,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"9.1","text":"These three geographical designations may refer to provinces established by the Assyrians in 734-733 b.c. The “way of the sea” is the province of Dor, along the Mediterranean coast, the “region beyond the Jordan” is the province of Gilead in Transjordan, and “Galilee of the nations” (a title that alludes to how the territory had been overrun by foreigners) is the province of Megiddo located west of the Sea of Galilee. See Y. Aharoni, Land of the Bible , 374.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Isaiah%209%3A1/6"}
{"id":3560,"verse_id":"ISA.9.2","translation_id":"net-engnet","book_id":"ISA","chapter":9,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.2","text":"The darkness symbolizes judgment and its effects (see 8:22 ); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%209%3A2/1"}
{"id":3561,"verse_id":"ISA.9.3","translation_id":"net-engnet","book_id":"ISA","chapter":9,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.3","text":"The Lord is addressed directly in vv. 3-4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%209%3A3/1"}
{"id":3562,"verse_id":"ISA.9.4","translation_id":"net-engnet","book_id":"ISA","chapter":9,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.4","text":"This alludes to Gideon’s victory over Midian ( Judg 7-8 ), when the Lord delivered Israel from an oppressive foreign invader.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%209%3A4/2"}
{"id":3563,"verse_id":"ISA.9.8","translation_id":"net-engnet","book_id":"ISA","chapter":9,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.8","text":"The following speech ( 9:8-10:4 ) assumes that God has already sent judgment (see v. 9 ), but it also announces that further judgment is around the corner ( 10:1-4 ). The speech seems to describe a series of past judgments on the northern kingdom which is ready to intensify further in the devastation announced in 10:1-4 . It may have been written prior to the Assyrian conquest of the northern kingdom in 734-733 b.c. , or sometime between that invasion and the downfall of Samaria in 722 b.c. The structure of the speech displays four panels, each of which ends with the refrain, “Through all this, his anger did not subside; his hand remained outstretched” ( 9:12 b; 17b; 21b; 10:4 b): Panel I: (A) Description of past judgment ( 9:8 ); (B) Description of the people’s attitude toward past judgment ( 9:9-10 ); (C) Description of past judgment ( 9:11-12 a); (D) Refrain ( 9:12 b); Panel II: (A) Description of the people’s attitude toward past judgment ( 9:13 ); (B) Description of past judgment ( 9:14-17 a); (C) Refrain ( 9:17 b); Panel III: (A) Description of past judgment ( 9:18-21 a); (B) Refrain ( 9:21 b); Panel IV: (A) Woe oracle announcing future judgment ( 10:1-4 a); (B) Refrain ( 10:4 b).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%209%3A8/1"}
{"id":3564,"verse_id":"ISA.9.10","translation_id":"net-engnet","book_id":"ISA","chapter":9,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.10","text":"Though judgment (see v. 8 ) had taken away the prosperity they did have (symbolized by the bricks and sycamore fig trees), they arrogantly expected the future to bring even greater prosperity (symbolized by the chiseled stone and cedars).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%209%3A10/1"}
{"id":3565,"verse_id":"ISA.9.14","translation_id":"net-engnet","book_id":"ISA","chapter":9,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.14","text":"The metaphor in this line is that of a reed being cut down.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%209%3A14/1"}
{"id":3566,"verse_id":"ISA.9.18","translation_id":"net-engnet","book_id":"ISA","chapter":9,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.18","text":"Evil was uncontrollable and destructive, and so can be compared to a forest fire.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%209%3A18/2"}
{"id":3567,"verse_id":"ISA.9.19","translation_id":"net-engnet","book_id":"ISA","chapter":9,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.19","text":"The uncontrollable fire of the people’s wickedness (v. 18 ) is intensified by the fire of the Lord’s judgment (v. 19 ). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%209%3A19/2"}
{"id":3568,"verse_id":"ISA.10.6","translation_id":"net-engnet","book_id":"ISA","chapter":10,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.6","text":"Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2010%3A6/1"}
{"id":3569,"verse_id":"ISA.10.9","translation_id":"net-engnet","book_id":"ISA","chapter":10,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.9","text":"Calneh … Carchemish … Hamath … Arpad … Samaria … Damascus. The city states listed here were conquered by the Assyrians between 740-717 b.c. The point of the rhetorical questions is that no one can stand before Assyria’s might. On the geographical, rather than chronological arrangement of the cities, see J. N. Oswalt, Isaiah (NICOT), 1:264, n. 4.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2010%3A9/1"}
{"id":3570,"verse_id":"ISA.10.14","translation_id":"net-engnet","book_id":"ISA","chapter":10,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.14","text":"The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2010%3A14/1"}
{"id":3571,"verse_id":"ISA.10.16","translation_id":"net-engnet","book_id":"ISA","chapter":10,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.16","text":"The irrational arrogance of the Assyrians (v. 15 ) will prompt the judgment about to be described.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2010%3A16/1"}
{"id":3572,"verse_id":"ISA.10.17","translation_id":"net-engnet","book_id":"ISA","chapter":10,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.17","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2010%3A17/2"}
{"id":3573,"verse_id":"ISA.10.20","translation_id":"net-engnet","book_id":"ISA","chapter":10,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.20","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Isaiah%2010%3A20/5"}
{"id":3574,"verse_id":"ISA.10.22","translation_id":"net-engnet","book_id":"ISA","chapter":10,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.22","text":"The twofold appearance of the statement “a remnant will come back” ( שְׁאָר יָשׁוּב , she ’ ar yashuv ) in vv. 21-22 echoes and probably plays off the name of Isaiah’s son Shear-jashub (see 7:3 ). In its original context the name was meant to encourage Ahaz (see the note at 7:3 ), but here it has taken on new dimensions. In light of Ahaz’s failure and the judgment it brings down on the land, the name Shear-jashub now foreshadows the destiny of the nation. According to vv. 21-22 , there is good news and bad news. The good news is that a remnant of God’s people will return; the bad news is that only a remnant will be preserved and come back. Like the name Immanuel, this name foreshadows both judgment (see the notes at 7:25 and 8:8 ) and ultimate restoration (see the note at 8:10 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2010%3A22/2"}
{"id":3575,"verse_id":"ISA.10.26","translation_id":"net-engnet","book_id":"ISA","chapter":10,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.26","text":"According to Judg 7:25 , the Ephraimites executed the Midianite general Oreb at a rock which was subsequently named after the executed enemy.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2010%3A26/2"}
{"id":3576,"verse_id":"ISA.10.28","translation_id":"net-engnet","book_id":"ISA","chapter":10,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.28","text":"Verses 28-31 display a staccato style; the statements are short and disconnected (no conjunctions appear in the Hebrew text). The translation to follow strives for a choppy style that reflects the mood of the speech.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2010%3A28/1"}
{"id":3577,"verse_id":"ISA.11.1","translation_id":"net-engnet","book_id":"ISA","chapter":11,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.1","text":"The text mentions David’s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king “David” or picture him as the second coming of David, as it were. See Jer 30:9 ; Ezek 34:23-24; 37:24-25 ; Hos 3:5 ; and Mic 5:2 (as well as the note there).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2011%3A1/1"}
{"id":3578,"verse_id":"ISA.11.2","translation_id":"net-engnet","book_id":"ISA","chapter":11,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.2","text":"Like David ( 1 Sam 16:13 ), this king will be energized by the Lord’s spirit.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2011%3A2/1"}
{"id":3579,"verse_id":"ISA.11.8","translation_id":"net-engnet","book_id":"ISA","chapter":11,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"11.8","text":"The transformation of the animal kingdom depicted here typifies what will occur in human society under the just rule of the ideal king (see vv. 3-5 ). The categories “predator-prey” (i.e., oppressor-oppressed) will no longer exist.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Isaiah%2011%3A8/5"}
{"id":3580,"verse_id":"ISA.11.10","translation_id":"net-engnet","book_id":"ISA","chapter":11,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.10","text":"See the note at v. 1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2011%3A10/2"}
{"id":3581,"verse_id":"ISA.11.11","translation_id":"net-engnet","book_id":"ISA","chapter":11,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"11.11","text":"Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Isaiah%2011%3A11/6"}
{"id":3582,"verse_id":"ISA.11.15","translation_id":"net-engnet","book_id":"ISA","chapter":11,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.15","text":"That is, the Red Sea.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2011%3A15/3"}
{"id":3583,"verse_id":"ISA.12.6","translation_id":"net-engnet","book_id":"ISA","chapter":12,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.6","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2012%3A6/1"}
{"id":3584,"verse_id":"ISA.13.1","translation_id":"net-engnet","book_id":"ISA","chapter":13,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.1","text":"Isa 13-23 contains a series of judgment oracles against various nations. It is likely that Israel, not the nations mentioned, actually heard these oracles. The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel’s God was indeed the sovereign ruler of the earth, worthy of his people’s trust.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2013%3A1/1"}
{"id":3585,"verse_id":"ISA.13.2","translation_id":"net-engnet","book_id":"ISA","chapter":13,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.2","text":"The Lord is speaking here (see v. 3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2013%3A2/1"}
{"id":3586,"verse_id":"ISA.13.4","translation_id":"net-engnet","book_id":"ISA","chapter":13,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.4","text":"In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13 ), it is possible that he speaks throughout the chapter.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2013%3A4/1"}
{"id":3587,"verse_id":"ISA.13.11","translation_id":"net-engnet","book_id":"ISA","chapter":13,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.11","text":"The Lord is definitely speaking (again?) at this point. See the note at v. 4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2013%3A11/1"}
{"id":3588,"verse_id":"ISA.13.17","translation_id":"net-engnet","book_id":"ISA","chapter":13,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.17","text":"They cannot be bought off, for they have a lust for bloodshed.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2013%3A17/2"}
{"id":3589,"verse_id":"ISA.13.22","translation_id":"net-engnet","book_id":"ISA","chapter":13,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.22","text":"When was the prophecy of Babylon’s fall fulfilled? Some argue that the prophecy was fulfilled in 689 b.c. when the Assyrians under Sennacherib sacked and desecrated the city (this event is alluded to in 23:13 ). This may have been an initial phase in the fulfillment of the prophecy, but the reference to the involvement of the Medes (v. 17 ) and the suggestion that Babylon’s demise will bring about the restoration of Israel ( 14:1-2 ) indicate that the fall of Babylon to the Medes and Persians in 538 b.c. is the primary focus of the prophecy. (After all, the Lord did reveal to Isaiah that the Chaldeans [not the Assyrians] would someday conquer Jerusalem and take the people into exile [see 39:5-7 ].) However, the vivid picture of destruction in vv. 15-22 raises a problem. The Medes and Persians did not destroy the city; in fact Cyrus’ takeover of Babylon, though preceded by a military campaign, was relatively peaceful and even welcomed by some Babylonian religious officials. How then does one explain the prophecy’s description of the city’s violent fall? As noted above, the events of 689 b.c. and 538 b.c. may have been merged in the prophecy. However, it is more likely that the language is stylized and exaggerated for rhetorical effect. See Isa 34:11-15 ; Jer 50:39-40 (describing Babylon’s fall in 538 b.c. ); 51:36-37 (describing Babylon’s fall in 538 b.c. ); Zeph 2:13-15 ; the extra-biblical Sefire treaty curses; and Ashurbanipal’s description of the destruction of Elam in his royal annals. In other words, the events of 538 b.c. essentially, though not necessarily literally, fulfill the prophecy.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2013%3A22/3"}
{"id":3590,"verse_id":"ISA.14.9","translation_id":"net-engnet","book_id":"ISA","chapter":14,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.9","text":"Sheol is the proper name of the subterranean world which was regarded as the land of the dead.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2014%3A9/1"}
{"id":3591,"verse_id":"ISA.14.12","translation_id":"net-engnet","book_id":"ISA","chapter":14,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.12","text":"In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע ( gada ’, “cut down”) is used of chopping down trees in 9:10 and 10:33 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2014%3A12/3"}
{"id":3592,"verse_id":"ISA.14.13","translation_id":"net-engnet","book_id":"ISA","chapter":14,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.13","text":"In Canaanite mythology the stars of El were astral deities under the authority of the high god El.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2014%3A13/2"}
{"id":3593,"verse_id":"ISA.14.13","translation_id":"net-engnet","book_id":"ISA","chapter":14,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.13","text":"Zaphon , the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2014%3A13/3"}
{"id":3594,"verse_id":"ISA.14.14","translation_id":"net-engnet","book_id":"ISA","chapter":14,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.14","text":"Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2014%3A14/2"}
{"id":3595,"verse_id":"ISA.14.18","translation_id":"net-engnet","book_id":"ISA","chapter":14,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.18","text":"It is unclear where the quotation of the kings, begun in v. 10 b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9 ) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4 b-10a) has resumed. In fact the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2014%3A18/1"}
{"id":3596,"verse_id":"ISA.14.18","translation_id":"net-engnet","book_id":"ISA","chapter":14,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.18","text":"This refers to the typically extravagant burial of kings.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2014%3A18/3"}
{"id":3597,"verse_id":"ISA.14.21","translation_id":"net-engnet","book_id":"ISA","chapter":14,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.21","text":"J. N. Oswalt ( Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2014%3A21/3"}
{"id":3598,"verse_id":"ISA.14.24","translation_id":"net-engnet","book_id":"ISA","chapter":14,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.24","text":"Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2014%3A24/1"}
{"id":3599,"verse_id":"ISA.14.28","translation_id":"net-engnet","book_id":"ISA","chapter":14,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.28","text":"Perhaps 715 b.c. , but the precise date is uncertain.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2014%3A28/1"}
{"id":3600,"verse_id":"ISA.14.29","translation_id":"net-engnet","book_id":"ISA","chapter":14,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.29","text":"The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2014%3A29/1"}
{"id":3601,"verse_id":"ISA.14.32","translation_id":"net-engnet","book_id":"ISA","chapter":14,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.32","text":"The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2014%3A32/1"}
{"id":3602,"verse_id":"ISA.15.2","translation_id":"net-engnet","book_id":"ISA","chapter":15,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.2","text":"Shaving the head and beard were outward signs of mourning and grief.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2015%3A2/4"}
{"id":3603,"verse_id":"ISA.16.3","translation_id":"net-engnet","book_id":"ISA","chapter":16,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.3","text":"It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2016%3A3/1"}
{"id":3604,"verse_id":"ISA.16.10","translation_id":"net-engnet","book_id":"ISA","chapter":16,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.10","text":"The Lord appears to be the speaker here. See 15:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2016%3A10/2"}
{"id":3605,"verse_id":"ISA.17.7","translation_id":"net-engnet","book_id":"ISA","chapter":17,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"17.7","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2017%3A7/4"}
{"id":3606,"verse_id":"ISA.18.4","translation_id":"net-engnet","book_id":"ISA","chapter":18,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"18.4","text":"It is unclear how the comparisons in v. 4 b relate to the preceding statement. How is waiting and watching similar to heat or a cloud? For a discussion of interpretive options, see J. N. Oswalt, Isaiah (NICOT), 1:362.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Isaiah%2018%3A4/5"}
{"id":3607,"verse_id":"ISA.19.16","translation_id":"net-engnet","book_id":"ISA","chapter":19,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.16","text":"As the rest of the verse indicates, the point of the simile is that the Egyptians will be relatively weak physically and will wilt in fear before the Lord’s onslaught.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2019%3A16/3"}
{"id":3608,"verse_id":"ISA.19.18","translation_id":"net-engnet","book_id":"ISA","chapter":19,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.18","text":"The significance of the number “five” in this context is uncertain. For a discussion of various proposals, see J. N. Oswalt, Isaiah (NICOT), 1:376-77.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2019%3A18/1"}
{"id":3609,"verse_id":"ISA.20.6","translation_id":"net-engnet","book_id":"ISA","chapter":20,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.6","text":"This probably refers to the coastal region of Philistia (cf. TEV).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2020%3A6/2"}
{"id":3610,"verse_id":"ISA.21.1","translation_id":"net-engnet","book_id":"ISA","chapter":21,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.1","text":"The phrase is quite cryptic, at least to the modern reader. Verse 9 seems to indicate that this message pertains to Babylon. Southern Mesopotamia was known as the Sealand in ancient times, because of its proximity to the Persian Gulf. Perhaps the reference to Babylon as a “desert” foreshadows the destruction that would overtake the city, making it like a desolate desert.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2021%3A1/1"}
{"id":3611,"verse_id":"ISA.21.2","translation_id":"net-engnet","book_id":"ISA","chapter":21,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.2","text":"This is often interpreted to mean “all the groaning” that Babylon has caused others.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2021%3A2/2"}
{"id":3612,"verse_id":"ISA.21.5","translation_id":"net-engnet","book_id":"ISA","chapter":21,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.5","text":"Smearing the shields with oil would make them more flexible and effective in battle. See J. N. Oswalt, Isaiah (NICOT), 1:394.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2021%3A5/3"}
{"id":3613,"verse_id":"ISA.21.11","translation_id":"net-engnet","book_id":"ISA","chapter":21,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.11","text":"Seir is another name for Edom. See BDB 973 s.v. שֵׂעִיר .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2021%3A11/2"}
{"id":3614,"verse_id":"ISA.21.11","translation_id":"net-engnet","book_id":"ISA","chapter":21,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.11","text":"The “night” probably here symbolizes distress and difficult times. See BDB 539 s.v. לַיְלָה .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2021%3A11/3"}
{"id":3615,"verse_id":"ISA.21.12","translation_id":"net-engnet","book_id":"ISA","chapter":21,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.12","text":"Dumah will experience some relief, but it will be short-lived as night returns.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2021%3A12/1"}
{"id":3616,"verse_id":"ISA.21.12","translation_id":"net-engnet","book_id":"ISA","chapter":21,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.12","text":"The point of the watchman’s final instructions (“if you want to ask, ask; come again”) is unclear. Perhaps they are included to add realism to the dramatic portrayal. The watchman sends the questioner away with the words, “Feel free to come back and ask again.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2021%3A12/2"}
{"id":3617,"verse_id":"ISA.22.1","translation_id":"net-engnet","book_id":"ISA","chapter":22,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.1","text":"The following message pertains to Jerusalem. The significance of referring to the city as the Valley of Vision is uncertain. Perhaps the Hinnom Valley is in view, but why it is associated with a prophetic revelatory “vision” is not entirely clear. Maybe the Hinnom Valley is called this because the destruction that will take place there is the focal point of this prophetic message (see v. 5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2022%3A1/1"}
{"id":3618,"verse_id":"ISA.22.2","translation_id":"net-engnet","book_id":"ISA","chapter":22,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.2","text":"Apparently they died from starvation during the siege that preceded the final conquest of the city. See J. N. Oswalt, Isaiah (NICOT), 1:409.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2022%3A2/2"}
{"id":3619,"verse_id":"ISA.22.5","translation_id":"net-engnet","book_id":"ISA","chapter":22,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"22.5","text":"Perhaps “the hill” refers to the temple mount.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Isaiah%2022%3A5/5"}
{"id":3620,"verse_id":"ISA.22.6","translation_id":"net-engnet","book_id":"ISA","chapter":22,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.6","text":"A distant region in the direction of Mesopotamia; see Amos 1:5; 9:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2022%3A6/2"}
{"id":3621,"verse_id":"ISA.22.6","translation_id":"net-engnet","book_id":"ISA","chapter":22,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.6","text":"The Elamites and men of Kir may here symbolize a fierce army from a distant land. If this oracle anticipates a Babylonian conquest of the city (see 39:5-7 ), then the Elamites and men of Kir are perhaps viewed here as mercenaries in the Babylonian army. See J. N. Oswalt, Isaiah (NICOT), 1:410.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2022%3A6/4"}
{"id":3622,"verse_id":"ISA.22.8","translation_id":"net-engnet","book_id":"ISA","chapter":22,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.8","text":"Perhaps this refers to a royal armory, or to Solomon’s “House of the Forest of Lebanon,” where weapons may have been kept (see 1 Kgs 10:16-17 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2022%3A8/4"}
{"id":3623,"verse_id":"ISA.22.18","translation_id":"net-engnet","book_id":"ISA","chapter":22,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.18","text":"Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2022%3A18/3"}
{"id":3624,"verse_id":"ISA.22.22","translation_id":"net-engnet","book_id":"ISA","chapter":22,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.22","text":"This may refer to a literal insignia worn by the chief administrator. Even so, it would still symbolize the administrator’s authority to grant or exclude access to the king. See J. N. Oswalt, Isaiah (NICOT), 1:422.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2022%3A22/1"}
{"id":3625,"verse_id":"ISA.22.23","translation_id":"net-engnet","book_id":"ISA","chapter":22,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.23","text":"The metaphor depicts how secure his position will be.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2022%3A23/1"}
{"id":3626,"verse_id":"ISA.22.25","translation_id":"net-engnet","book_id":"ISA","chapter":22,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.25","text":"Eliakim’s authority, though seemingly secure, will eventually be removed, and with it his family’s prominence.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2022%3A25/2"}
{"id":3627,"verse_id":"ISA.23.13","translation_id":"net-engnet","book_id":"ISA","chapter":23,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"23.13","text":"This verse probably refers to the Assyrian destruction of Babylon.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2023%3A13/4"}
{"id":3628,"verse_id":"ISA.23.15","translation_id":"net-engnet","book_id":"ISA","chapter":23,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.15","text":"The number seventy is probably used in a stereotypical, nonliteral sense here to indicate a long period of time that satisfies completely the demands of God’s judgment.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2023%3A15/2"}
{"id":3629,"verse_id":"ISA.24.5","translation_id":"net-engnet","book_id":"ISA","chapter":24,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.5","text":"Isa 26:21 suggests that the earth’s inhabitants defiled the earth by shedding the blood of their fellow human beings. See also Num 35:33-34 , which assumes that bloodshed defiles a land.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2024%3A5/2"}
{"id":3630,"verse_id":"ISA.24.6","translation_id":"net-engnet","book_id":"ISA","chapter":24,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.6","text":"Ancient Near Eastern treaties often had “curses,” or threatened judgments, attached to them. (See for a biblical example of such curses.) The party or parties taking an oath of allegiance acknowledged that disobedience would activate these curses, which typically threatened loss of agricultural fertility as depicted in the following verses.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2024%3A6/1"}
{"id":3631,"verse_id":"ISA.24.13","translation_id":"net-engnet","book_id":"ISA","chapter":24,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.13","text":"The judgment will severely reduce the earth’s population. See v. 6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2024%3A13/2"}
{"id":3632,"verse_id":"ISA.24.14","translation_id":"net-engnet","book_id":"ISA","chapter":24,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.14","text":"The remnant of the nations (see v. 13 ) may be the unspecified subject. If so, then those who have survived the judgment begin to praise God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2024%3A14/1"}
{"id":3633,"verse_id":"ISA.24.16","translation_id":"net-engnet","book_id":"ISA","chapter":24,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.16","text":"The identity of the subject is unclear. Apparently in vv. 15-16 a an unidentified group responds to the praise they hear in the west by exhorting others to participate.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2024%3A16/1"}
{"id":3634,"verse_id":"ISA.24.16","translation_id":"net-engnet","book_id":"ISA","chapter":24,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.16","text":"The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2024%3A16/3"}
{"id":3635,"verse_id":"ISA.24.18","translation_id":"net-engnet","book_id":"ISA","chapter":24,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.18","text":"The language reflects the account of the Noahic Flood (see Gen 7:11 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2024%3A18/3"}
{"id":3636,"verse_id":"ISA.25.1","translation_id":"net-engnet","book_id":"ISA","chapter":25,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.1","text":"The prophet speaks here as one who has observed the coming judgment of the proud.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2025%3A1/1"}
{"id":3637,"verse_id":"ISA.25.6","translation_id":"net-engnet","book_id":"ISA","chapter":25,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.6","text":"That is, Mount Zion (see 24:23 ); cf. TEV; NLT “In Jerusalem.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2025%3A6/1"}
{"id":3638,"verse_id":"ISA.25.7","translation_id":"net-engnet","book_id":"ISA","chapter":25,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.7","text":"The point of the imagery is unclear. Perhaps the shroud/covering referred to was associated with death in some way (see v. 8 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2025%3A7/2"}
{"id":3639,"verse_id":"ISA.25.8","translation_id":"net-engnet","book_id":"ISA","chapter":25,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.8","text":"The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2025%3A8/1"}
{"id":3640,"verse_id":"ISA.25.12","translation_id":"net-engnet","book_id":"ISA","chapter":25,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.12","text":"Moab is addressed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2025%3A12/1"}
{"id":3641,"verse_id":"ISA.26.7","translation_id":"net-engnet","book_id":"ISA","chapter":26,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.7","text":"The literary structure of chap. is not entirely clear. The chapter begins with an eschatological song of praise and ends with a lament and prophetic response (vv. 16-21 ). It is not certain where the song of praise ends or how vv. 7-15 fit into the structure. Verses 10-11 a seem to lament the presence of evil and v. 11 b anticipates the arrival of judgment, so it is possible that vv. 7-15 are a prelude to the lament and announcement that conclude the chapter.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2026%3A7/1"}
{"id":3642,"verse_id":"ISA.26.14","translation_id":"net-engnet","book_id":"ISA","chapter":26,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.14","text":"In light of what is said in verse 14 b, the “dead” here may be the “masters” mentioned in verse 13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2026%3A14/1"}
{"id":3643,"verse_id":"ISA.26.19","translation_id":"net-engnet","book_id":"ISA","chapter":26,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.19","text":"At this point the Lord (or prophet) gives the people an encouraging oracle.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2026%3A19/1"}
{"id":3644,"verse_id":"ISA.26.19","translation_id":"net-engnet","book_id":"ISA","chapter":26,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"26.19","text":"It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2026%3A19/4"}
{"id":3645,"verse_id":"ISA.26.21","translation_id":"net-engnet","book_id":"ISA","chapter":26,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.21","text":"This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2026%3A21/2"}
{"id":3646,"verse_id":"ISA.27.6","translation_id":"net-engnet","book_id":"ISA","chapter":27,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.6","text":"This apparently refers to a future population explosion. See 26:18 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2027%3A6/3"}
{"id":3647,"verse_id":"ISA.27.8","translation_id":"net-engnet","book_id":"ISA","chapter":27,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.8","text":"The “east wind” here symbolizes violent divine judgment.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2027%3A8/3"}
{"id":3648,"verse_id":"ISA.27.9","translation_id":"net-engnet","book_id":"ISA","chapter":27,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"27.9","text":"As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9 a as referring back to the judgment described in v. 8 . In this case כָּפַר ( kafar , “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2027%3A9/4"}
{"id":3649,"verse_id":"ISA.27.10","translation_id":"net-engnet","book_id":"ISA","chapter":27,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.10","text":"The identity of this city is uncertain. The context suggests that an Israelite city, perhaps Samaria or Jerusalem, is in view. For discussions of interpretive options see J. N. Oswalt, Isaiah (NICOT), 1:496-97, and Paul L. Redditt, “Once Again, the City in Isaiah 24-27 ,” HAR 10 (1986), 332.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2027%3A10/1"}
{"id":3650,"verse_id":"ISA.27.12","translation_id":"net-engnet","book_id":"ISA","chapter":27,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"27.12","text":"The Israelites will be freed from exile (likened to beating the olives off the tree) and then gathered (likened to collecting the olives).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2027%3A12/4"}
{"id":3651,"verse_id":"ISA.28.11","translation_id":"net-engnet","book_id":"ISA","chapter":28,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.11","text":"This verse alludes to the coming Assyrian invasion, when the people will hear a foreign language that sounds like gibberish to them. The Lord is the subject of the verb “will speak,” as v. 12 makes clear. He once spoke in meaningful terms, but in the coming judgment he will speak to them, as it were, through the mouth of foreign oppressors. The apparent gibberish they hear will be an outward reminder that God has decreed their defeat.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2028%3A11/1"}
{"id":3652,"verse_id":"ISA.28.12","translation_id":"net-engnet","book_id":"ISA","chapter":28,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.12","text":"This message encapsulates the Lord’s invitation to his people to find security in his protection and blessing.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2028%3A12/2"}
{"id":3653,"verse_id":"ISA.28.13","translation_id":"net-engnet","book_id":"ISA","chapter":28,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.13","text":"When divine warnings and appeals become gibberish to the spiritually insensitive, they have no guidance and are doomed to destruction.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2028%3A13/3"}
{"id":3654,"verse_id":"ISA.28.15","translation_id":"net-engnet","book_id":"ISA","chapter":28,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.15","text":"Sheol is the underworld, land of the dead, according to the OT world view.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2028%3A15/1"}
{"id":3655,"verse_id":"ISA.28.15","translation_id":"net-engnet","book_id":"ISA","chapter":28,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"28.15","text":"“Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2028%3A15/4"}
{"id":3656,"verse_id":"ISA.28.16","translation_id":"net-engnet","book_id":"ISA","chapter":28,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.16","text":"The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1 ). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2028%3A16/3"}
{"id":3657,"verse_id":"ISA.28.20","translation_id":"net-engnet","book_id":"ISA","chapter":28,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.20","text":"The bed and blanket probably symbolize their false sense of security. A bed that is too short and a blanket that is too narrow may promise rest and protection from the cold, but in the end they are useless and disappointing. In the same way, their supposed treaty with death will prove useless and disappointing.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2028%3A20/1"}
{"id":3658,"verse_id":"ISA.28.21","translation_id":"net-engnet","book_id":"ISA","chapter":28,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.21","text":"This probably alludes to David’s victory over the Philistines at Baal Perazim. See 2 Sam 5:20 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2028%3A21/1"}
{"id":3659,"verse_id":"ISA.28.21","translation_id":"net-engnet","book_id":"ISA","chapter":28,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.21","text":"This probably alludes to the Lord’s victory over the Canaanites at Gibeon, during the days of Joshua. See Josh 10:10-11 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2028%3A21/2"}
{"id":3660,"verse_id":"ISA.28.21","translation_id":"net-engnet","book_id":"ISA","chapter":28,"verse":21,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.21","text":"God’s judgment of his own people is called “his peculiar work” and “his strange task,” because he must deal with them the way he treated their enemies in the past.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2028%3A21/3"}
{"id":3661,"verse_id":"ISA.28.27","translation_id":"net-engnet","book_id":"ISA","chapter":28,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.27","text":"Both of these seeds are too small to use the ordinary threshing techniques.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2028%3A27/2"}
{"id":3662,"verse_id":"ISA.28.29","translation_id":"net-engnet","book_id":"ISA","chapter":28,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.29","text":"Verses 23-29 emphasize that God possesses great wisdom and has established a natural order. Evidence of this can be seen in the way farmers utilize divinely imparted wisdom to grow and harvest crops. God’s dealings with his people will exhibit this same kind of wisdom and order. Judgment will be accomplished according to a divinely ordered timetable and, while severe enough, will not be excessive. Judgment must come, just as planting inevitably follows plowing. God will, as it were, thresh his people, but he will not crush them to the point where they will be of no use to him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2028%3A29/1"}
{"id":3663,"verse_id":"ISA.29.17","translation_id":"net-engnet","book_id":"ISA","chapter":29,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.17","text":"The meaning of this verse is debated, but it seems to depict a reversal in fortunes. The mighty forest of Lebanon (symbolic of the proud and powerful, see 2:13; 10:34 ) will be changed into a common orchard, while the common orchard (symbolic of the oppressed and lowly) will grow into a great forest. See J. N. Oswalt, Isaiah (NICOT), 1:538.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2029%3A17/2"}
{"id":3664,"verse_id":"ISA.29.19","translation_id":"net-engnet","book_id":"ISA","chapter":29,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.19","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2029%3A19/2"}
{"id":3665,"verse_id":"ISA.29.21","translation_id":"net-engnet","book_id":"ISA","chapter":29,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.21","text":"Legal disputes were resolved at the city gate, where the town elders met. See Amos 5:10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2029%3A21/2"}
{"id":3666,"verse_id":"ISA.29.23","translation_id":"net-engnet","book_id":"ISA","chapter":29,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.23","text":"Holy One of Jacob is similar to the phrase “Holy One of Israel” common throughout Isaiah; see the sn at Isa 1:4 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2029%3A23/3"}
{"id":3667,"verse_id":"ISA.30.4","translation_id":"net-engnet","book_id":"ISA","chapter":30,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.4","text":"This probably refers to Judah’s officials and messengers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2030%3A4/1"}
{"id":3668,"verse_id":"ISA.30.4","translation_id":"net-engnet","book_id":"ISA","chapter":30,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.4","text":"Zoan was located in the Egyptian delta in the north; Hanes was located somewhere in southern region of lower Egypt, south of Memphis; the exact location is debated.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2030%3A4/2"}
{"id":3669,"verse_id":"ISA.30.8","translation_id":"net-engnet","book_id":"ISA","chapter":30,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.8","text":"Recording the message will enable the prophet to use it in the future as evidence that God warned his people of impending judgment and clearly spelled out the nation’s guilt. An official record of the message will also serve as proof of the prophet’s authority as God’s spokesman.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2030%3A8/3"}
{"id":3670,"verse_id":"ISA.30.11","translation_id":"net-engnet","book_id":"ISA","chapter":30,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.11","text":"The imagery refers to the way or path of truth, as revealed by God to the prophet.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2030%3A11/1"}
{"id":3671,"verse_id":"ISA.30.11","translation_id":"net-engnet","book_id":"ISA","chapter":30,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.11","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2030%3A11/2"}
{"id":3672,"verse_id":"ISA.30.24","translation_id":"net-engnet","book_id":"ISA","chapter":30,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.24","text":"Crops will be so abundant that even the work animals will eat well.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2030%3A24/2"}
{"id":3673,"verse_id":"ISA.30.26","translation_id":"net-engnet","book_id":"ISA","chapter":30,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.26","text":"Light here symbolizes restoration of divine blessing and prosperity. The number “seven” is used symbolically to indicate intensity. The exact meaning of the phrase “the light of seven days” is uncertain; it probably means “seven times brighter” (see the parallel line).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2030%3A26/1"}
{"id":3674,"verse_id":"ISA.30.27","translation_id":"net-engnet","book_id":"ISA","chapter":30,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.27","text":"The “name” of the Lord sometimes stands by metonymy for the Lord himself, see Exod 23:21 ; Lev 24:11 ; Pss 54:1 ( 54:3 HT); 124:8 . In Isa 30:27 the point is that he reveals that aspect of his character which his name suggests – he comes as Yahweh (“he is present”), the ever present helper of his people who annihilates their enemies and delivers them. The name “Yahweh” originated in a context where God assured a fearful Moses that he would be with him as he confronted Pharaoh and delivered Israel from slavery in Egypt. See .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2030%3A27/1"}
{"id":3675,"verse_id":"ISA.31.1","translation_id":"net-engnet","book_id":"ISA","chapter":31,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"31.1","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2031%3A1/4"}
{"id":3676,"verse_id":"ISA.31.2","translation_id":"net-engnet","book_id":"ISA","chapter":31,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.2","text":"This statement appears to have a sarcastic tone. The royal advisers who are advocating an alliance with Egypt think they are wise, but the Lord possesses wisdom as well and will thwart their efforts.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2031%3A2/1"}
{"id":3677,"verse_id":"ISA.31.2","translation_id":"net-engnet","book_id":"ISA","chapter":31,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"31.2","text":"That is, Egypt.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2031%3A2/4"}
{"id":3678,"verse_id":"ISA.31.9","translation_id":"net-engnet","book_id":"ISA","chapter":31,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"31.9","text":"The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2031%3A9/4"}
{"id":3679,"verse_id":"ISA.32.13","translation_id":"net-engnet","book_id":"ISA","chapter":32,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"32.13","text":"This same phrase is used in 22:2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2032%3A13/3"}
{"id":3680,"verse_id":"ISA.32.15","translation_id":"net-engnet","book_id":"ISA","chapter":32,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.15","text":"The same statement appears in 29:17 b, where, in conjunction with the preceding line, it appears to picture a reversal. Here it seems to depict supernatural growth. The desert will blossom into an orchard, and the trees of the orchard will multiply and grow tall, becoming a forest.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2032%3A15/2"}
{"id":3681,"verse_id":"ISA.32.16","translation_id":"net-engnet","book_id":"ISA","chapter":32,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.16","text":"This new era of divine blessing will also include a moral/ethical transformation, as justice and fairness fill the land and replace the social injustice so prevalent in Isaiah’s time.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2032%3A16/1"}
{"id":3682,"verse_id":"ISA.33.9","translation_id":"net-engnet","book_id":"ISA","chapter":33,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"33.9","text":"Sharon was a fertile plain along the Mediterranean coast. See 35:2 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2033%3A9/4"}
{"id":3683,"verse_id":"ISA.33.9","translation_id":"net-engnet","book_id":"ISA","chapter":33,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"33.9","text":"Both of these areas were known for their trees and vegetation. See 2:13; 35:2 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Isaiah%2033%3A9/6"}
{"id":3684,"verse_id":"ISA.33.11","translation_id":"net-engnet","book_id":"ISA","chapter":33,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.11","text":"The hostile nations’ plans to destroy God’s people will come to nothing; their hostility will end up being self-destructive.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2033%3A11/2"}
{"id":3685,"verse_id":"ISA.33.18","translation_id":"net-engnet","book_id":"ISA","chapter":33,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"33.18","text":"The people refer to various Assyrian officials who were responsible for determining the amount of taxation or tribute Judah must pay to the Assyrian king.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2033%3A18/3"}
{"id":3686,"verse_id":"ISA.33.23","translation_id":"net-engnet","book_id":"ISA","chapter":33,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"33.23","text":"Judah’s victory over its enemies will be so thorough there will be more than enough plunder for everyone, even slow-moving lame men who would normally get left out in the rush to gather the loot.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Isaiah%2033%3A23/5"}
{"id":3687,"verse_id":"ISA.34.5","translation_id":"net-engnet","book_id":"ISA","chapter":34,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.5","text":"has תראה (“[my sword] appeared [in the heavens]”), but this is apparently an attempt to make sense out of a difficult metaphor. Cf. NIV “My sword has drunk its fill in the heavens.” In v. 4 the “host of the heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3 ; 2 Kgs 17:16; 21:3, 5; 23:4-5 ; 2 Chr 33:3, 5 ) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7 ; Isa 14:13 ). As in 24:21 , they are viewed here as opposing God and being defeated in battle.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2034%3A5/2"}
{"id":3688,"verse_id":"ISA.34.5","translation_id":"net-engnet","book_id":"ISA","chapter":34,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"34.5","text":"Edom is mentioned here as epitomizing the hostile nations that oppose God.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2034%3A5/3"}
{"id":3689,"verse_id":"ISA.34.6","translation_id":"net-engnet","book_id":"ISA","chapter":34,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"34.6","text":"The Lord’s judgment of Edom is compared to a bloody sacrificial scene.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Isaiah%2034%3A6/5"}
{"id":3690,"verse_id":"ISA.34.11","translation_id":"net-engnet","book_id":"ISA","chapter":34,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"34.11","text":"The metaphor in v. 11 b emphasizes that God has carefully planned Edom’s demise.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Isaiah%2034%3A11/6"}
{"id":3691,"verse_id":"ISA.36.2","translation_id":"net-engnet","book_id":"ISA","chapter":36,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.2","text":"For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2036%3A2/1"}
{"id":3692,"verse_id":"ISA.36.10","translation_id":"net-engnet","book_id":"ISA","chapter":36,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.10","text":"In v. 10 the chief adviser develops further the argument begun in v. 7 . He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2036%3A10/1"}
{"id":3693,"verse_id":"ISA.36.11","translation_id":"net-engnet","book_id":"ISA","chapter":36,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.11","text":"Aramaic was the diplomatic language of the Assyrian empire.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2036%3A11/1"}
{"id":3694,"verse_id":"ISA.37.13","translation_id":"net-engnet","book_id":"ISA","chapter":37,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.13","text":"Lair was a city located in northeastern Babylon. See M. Cogan and H. Tadmor, II Kings (AB), 235.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2037%3A13/1"}
{"id":3695,"verse_id":"ISA.37.16","translation_id":"net-engnet","book_id":"ISA","chapter":37,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.16","text":"Cherubim (singular “cherub”) refers to the images of winged angelic creatures that were above the ark of the covenant.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2037%3A16/1"}
{"id":3696,"verse_id":"ISA.37.22","translation_id":"net-engnet","book_id":"ISA","chapter":37,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"37.22","text":"Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2037%3A22/2"}
{"id":3697,"verse_id":"ISA.37.22","translation_id":"net-engnet","book_id":"ISA","chapter":37,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"37.22","text":"Shaking the head was a mocking gesture of derision.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2037%3A22/3"}
{"id":3698,"verse_id":"ISA.37.23","translation_id":"net-engnet","book_id":"ISA","chapter":37,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"37.23","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2037%3A23/2"}
{"id":3699,"verse_id":"ISA.37.29","translation_id":"net-engnet","book_id":"ISA","chapter":37,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"37.29","text":"The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2037%3A29/2"}
{"id":3700,"verse_id":"ISA.37.30","translation_id":"net-engnet","book_id":"ISA","chapter":37,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"37.30","text":"This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2037%3A30/3"}
{"id":3701,"verse_id":"ISA.37.38","translation_id":"net-engnet","book_id":"ISA","chapter":37,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.38","text":"The assassination of King Sennacherib probably took place in 681 b.c.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2037%3A38/1"}
{"id":3702,"verse_id":"ISA.37.38","translation_id":"net-engnet","book_id":"ISA","chapter":37,"verse":38,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"37.38","text":"No such Mesopotamian god is presently known. Perhaps the name Nisroch is a corruption of Nusku.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2037%3A38/3"}
{"id":3703,"verse_id":"ISA.37.38","translation_id":"net-engnet","book_id":"ISA","chapter":37,"verse":38,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"37.38","text":"Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2037%3A38/4"}
{"id":3704,"verse_id":"ISA.38.12","translation_id":"net-engnet","book_id":"ISA","chapter":38,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"38.12","text":"For a discussion of the imagery employed here, see J. N. Oswalt, Isaiah (NICOT), 1:684.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2038%3A12/4"}
{"id":3705,"verse_id":"ISA.40.12","translation_id":"net-engnet","book_id":"ISA","chapter":40,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"40.12","text":"The implied answer to the rhetorical questions of v. 12 is “no one but the Lord. The Lord, and no other, created the world. Like a merchant weighing out silver or commodities on a scale, the Lord established the various components of the physical universe in precise proportions.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Isaiah%2040%3A12/5"}
{"id":3706,"verse_id":"ISA.40.16","translation_id":"net-engnet","book_id":"ISA","chapter":40,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"40.16","text":"The point is that not even the Lebanon forest could supply enough wood and animals for an adequate sacrifice to the Lord.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2040%3A16/2"}
{"id":3707,"verse_id":"ISA.40.25","translation_id":"net-engnet","book_id":"ISA","chapter":40,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"40.25","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2040%3A25/1"}
{"id":3708,"verse_id":"ISA.40.28","translation_id":"net-engnet","book_id":"ISA","chapter":40,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"40.28","text":"Exiled Israel’s complaint (v. 27 ) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor is his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31 a).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2040%3A28/2"}
{"id":3709,"verse_id":"ISA.41.2","translation_id":"net-engnet","book_id":"ISA","chapter":41,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.2","text":"The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2041%3A2/1"}
{"id":3710,"verse_id":"ISA.41.2","translation_id":"net-engnet","book_id":"ISA","chapter":41,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"41.2","text":"The point is that they are powerless before Cyrus’ military power and scatter before him.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Isaiah%2041%3A2/6"}
{"id":3711,"verse_id":"ISA.41.14","translation_id":"net-engnet","book_id":"ISA","chapter":41,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"41.14","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2041%3A14/4"}
{"id":3712,"verse_id":"ISA.41.15","translation_id":"net-engnet","book_id":"ISA","chapter":41,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"41.15","text":"The mountains and hills symbolize hostile nations that are obstacles to Israel’s restoration.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2041%3A15/3"}
{"id":3713,"verse_id":"ISA.41.21","translation_id":"net-engnet","book_id":"ISA","chapter":41,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"41.21","text":"Apparently this challenge is addressed to the pagan idol gods, see vv. 23-24 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2041%3A21/2"}
{"id":3714,"verse_id":"ISA.41.25","translation_id":"net-engnet","book_id":"ISA","chapter":41,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.25","text":"That is, Cyrus the Persian. See the note at v. 2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2041%3A25/1"}
{"id":3715,"verse_id":"ISA.42.1","translation_id":"net-engnet","book_id":"ISA","chapter":42,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"42.1","text":"Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2042%3A1/1"}
{"id":3716,"verse_id":"ISA.42.1","translation_id":"net-engnet","book_id":"ISA","chapter":42,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"42.1","text":"Like the ideal king portrayed in Isa 11:1-9 , the servant is energized by the divine spirit and establishes justice on the earth.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2042%3A1/3"}
{"id":3717,"verse_id":"ISA.42.3","translation_id":"net-engnet","book_id":"ISA","chapter":42,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"42.3","text":"The “crushed reed” and “dim wick” symbolize the weak and oppressed who are on the verge of extinction.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2042%3A3/1"}
{"id":3718,"verse_id":"ISA.42.6","translation_id":"net-engnet","book_id":"ISA","chapter":42,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"42.6","text":"Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6 b and in 51:4-6 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2042%3A6/4"}
{"id":3719,"verse_id":"ISA.42.7","translation_id":"net-engnet","book_id":"ISA","chapter":42,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"42.7","text":"This does not refer to literal physical healing of the blind. As the next two lines suggest, this refers metonymically to freeing captives from their dark prisons where their eyes have grown unaccustomed to light.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2042%3A7/1"}
{"id":3720,"verse_id":"ISA.42.7","translation_id":"net-engnet","book_id":"ISA","chapter":42,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"42.7","text":"This does not refer to hardened, dangerous criminals, who would have been executed for their crimes in ancient Near Eastern society. This verse refers to political prisoners or victims of social injustice.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2042%3A7/2"}
{"id":3721,"verse_id":"ISA.42.14","translation_id":"net-engnet","book_id":"ISA","chapter":42,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"42.14","text":"The imagery depicts the Lord as a warrior who is eager to fight and can no longer hold himself back from the attack.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2042%3A14/2"}
{"id":3722,"verse_id":"ISA.42.15","translation_id":"net-engnet","book_id":"ISA","chapter":42,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"42.15","text":"The imagery of this verse, which depicts the Lord bringing a curse of infertility to the earth, metaphorically describes how the Lord will destroy his enemies.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2042%3A15/3"}
{"id":3723,"verse_id":"ISA.43.3","translation_id":"net-engnet","book_id":"ISA","chapter":43,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"43.3","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2043%3A3/1"}
{"id":3724,"verse_id":"ISA.43.3","translation_id":"net-engnet","book_id":"ISA","chapter":43,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.3","text":"Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10 ; 1 Chr 1:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2043%3A3/2"}
{"id":3725,"verse_id":"ISA.43.14","translation_id":"net-engnet","book_id":"ISA","chapter":43,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.14","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2043%3A14/2"}
{"id":3726,"verse_id":"ISA.43.15","translation_id":"net-engnet","book_id":"ISA","chapter":43,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"43.15","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2043%3A15/1"}
{"id":3727,"verse_id":"ISA.43.24","translation_id":"net-engnet","book_id":"ISA","chapter":43,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"43.24","text":"In vv. 22-24 the Lord appears to be condemning his people for failure to bring the proper sacrifices. However, this is problematic. If this refers to the nation’s behavior while in exile, such cultic service was impossible and could hardly be expected by the Lord. If this refers to the nation’s conduct before the exile, it contradicts other passages that depict Israel as bringing excessive sacrifices (see, e.g., Isa 1:11-14 ; Jer 6:20 ; Amos 4:4-5, 5:21-23 ). Rather than being a condemnation of Israel’s failure to bring sacrifices, these verses are better taken as a highly rhetorical comment on the worthlessness of Israel’s religious ritual. They may have brought sacrifices, but not to the Lord, for he did not accept them or even want them. See C. R. North, Second Isaiah , 127, and R. Whybray, Isaiah 40-66 (NCBC), 91.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2043%3A24/3"}
{"id":3728,"verse_id":"ISA.44.2","translation_id":"net-engnet","book_id":"ISA","chapter":44,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"44.2","text":"Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2044%3A2/1"}
{"id":3729,"verse_id":"ISA.44.11","translation_id":"net-engnet","book_id":"ISA","chapter":44,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"44.11","text":"The point seems to be this: If the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2044%3A11/2"}
{"id":3730,"verse_id":"ISA.45.1","translation_id":"net-engnet","book_id":"ISA","chapter":45,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"45.1","text":"The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2045%3A1/2"}
{"id":3731,"verse_id":"ISA.45.7","translation_id":"net-engnet","book_id":"ISA","chapter":45,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"45.7","text":"This verses affirms that God is ultimately sovereign over his world, including mankind and nations. In accordance with his sovereign will, he can cause wars to cease and peace to predominate (as he was about to do for his exiled people through Cyrus), or he can bring disaster and judgment on nations (as he was about to do to Babylon through Cyrus).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2045%3A7/3"}
{"id":3732,"verse_id":"ISA.45.10","translation_id":"net-engnet","book_id":"ISA","chapter":45,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"45.10","text":"Verses 9-10 may allude to the exiles’ criticism that the Lord does not appear to know what he is doing.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2045%3A10/3"}
{"id":3733,"verse_id":"ISA.45.11","translation_id":"net-engnet","book_id":"ISA","chapter":45,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"45.11","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2045%3A11/1"}
{"id":3734,"verse_id":"ISA.45.14","translation_id":"net-engnet","book_id":"ISA","chapter":45,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"45.14","text":"Restored Israel is depicted here in typical ancient Near Eastern fashion as an imperial power that receives riches and slaves as tribute.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2045%3A14/4"}
{"id":3735,"verse_id":"ISA.45.14","translation_id":"net-engnet","book_id":"ISA","chapter":45,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"45.14","text":"Israel’s vassals are portrayed as so intimidated and awed that they treat Israel as an intermediary to God or sub-deity.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Isaiah%2045%3A14/5"}
{"id":3736,"verse_id":"ISA.46.1","translation_id":"net-engnet","book_id":"ISA","chapter":46,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"46.1","text":"Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See HALOT 132 s.v. בֵּל .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2046%3A1/1"}
{"id":3737,"verse_id":"ISA.46.1","translation_id":"net-engnet","book_id":"ISA","chapter":46,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"46.1","text":"Nebo is a variation of the name of the Babylonian god Nabu.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2046%3A1/2"}
{"id":3738,"verse_id":"ISA.46.2","translation_id":"net-engnet","book_id":"ISA","chapter":46,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"46.2","text":"The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2046%3A2/3"}
{"id":3739,"verse_id":"ISA.46.4","translation_id":"net-engnet","book_id":"ISA","chapter":46,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"46.4","text":"Unlike the weary idol gods, whose images must be carried by animals, the Lord carries his weary people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2046%3A4/2"}
{"id":3740,"verse_id":"ISA.47.9","translation_id":"net-engnet","book_id":"ISA","chapter":47,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"47.9","text":"Reference is made to incantations and amulets, both of which were important in Mesopotamian religion. They were used to ward off danger and demons.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2047%3A9/4"}
{"id":3741,"verse_id":"ISA.48.4","translation_id":"net-engnet","book_id":"ISA","chapter":48,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"48.4","text":"The image is that of a person who has tensed the muscles of the face and neck as a sign of resolute refusal.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2048%3A4/2"}
{"id":3742,"verse_id":"ISA.48.11","translation_id":"net-engnet","book_id":"ISA","chapter":48,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"48.11","text":"See 42:8 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2048%3A11/3"}
{"id":3743,"verse_id":"ISA.48.14","translation_id":"net-engnet","book_id":"ISA","chapter":48,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"48.14","text":"This probably refers to the idol gods (see v. 5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2048%3A14/1"}
{"id":3744,"verse_id":"ISA.48.16","translation_id":"net-engnet","book_id":"ISA","chapter":48,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"48.16","text":"The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2048%3A16/2"}
{"id":3745,"verse_id":"ISA.48.17","translation_id":"net-engnet","book_id":"ISA","chapter":48,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"48.17","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2048%3A17/2"}
{"id":3746,"verse_id":"ISA.48.21","translation_id":"net-engnet","book_id":"ISA","chapter":48,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"48.21","text":"The translation above (present tense) assumes that this verse describes God’s provision for returning Babylonian exiles (see v. 20; 35:6; 49:10 ) in terms reminiscent of the Exodus from Egypt (see Exod 17:6 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2048%3A21/1"}
{"id":3747,"verse_id":"ISA.49.2","translation_id":"net-engnet","book_id":"ISA","chapter":49,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"49.2","text":"The figurative language emphasizes the servant’s importance as the Lord’s effective instrument. The servant’s mouth, which stands metonymically for his words, is compared to a sharp sword because he will be an effective spokesman on God’s behalf (see 50:4 ). The Lord holds his hand on the servant, ready to draw and use him at the appropriate time. The servant is like a sharpened arrow reserved in a quiver for just the right moment.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2049%3A2/2"}
{"id":3748,"verse_id":"ISA.49.3","translation_id":"net-engnet","book_id":"ISA","chapter":49,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.3","text":"This verse identifies the servant as Israel . This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20 ), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8 ), leads them out of bondage (v. 9 a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6 b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations ( Deut 4:6-8 ). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2049%3A3/1"}
{"id":3749,"verse_id":"ISA.49.6","translation_id":"net-engnet","book_id":"ISA","chapter":49,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"49.6","text":"The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2049%3A6/2"}
{"id":3750,"verse_id":"ISA.49.7","translation_id":"net-engnet","book_id":"ISA","chapter":49,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"49.7","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2049%3A7/2"}
{"id":3751,"verse_id":"ISA.49.15","translation_id":"net-engnet","book_id":"ISA","chapter":49,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"49.15","text":"The argument of v. 15 seems to develop as follows: The Lord has an innate attachment to Zion, just like a mother does for her infant child. But even if mothers were to suddenly abandon their children, the Lord would never forsake Zion. In other words, the Lord’s attachment to Zion is like a mother’s attachment to her infant child, but even stronger.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2049%3A15/4"}
{"id":3752,"verse_id":"ISA.49.26","translation_id":"net-engnet","book_id":"ISA","chapter":49,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.26","text":"Verse 26 a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2049%3A26/1"}
{"id":3753,"verse_id":"ISA.50.1","translation_id":"net-engnet","book_id":"ISA","chapter":50,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"50.1","text":"The Lord challenges the exiles (Zion’s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2050%3A1/1"}
{"id":3754,"verse_id":"ISA.50.1","translation_id":"net-engnet","book_id":"ISA","chapter":50,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"50.1","text":"The Lord admits that he did sell the Israelites, but it was because of their sins, not because of some debt he owed. If he had sold them to a creditor, they ought to be able to point him out, but the preceding rhetorical question implies they would not be able to do so.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2050%3A1/2"}
{"id":3755,"verse_id":"ISA.50.1","translation_id":"net-engnet","book_id":"ISA","chapter":50,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"50.1","text":"The Lord admits he did divorce Zion, but that too was the result of the nation’s sins. The force of the earlier rhetorical question comes into clearer focus now. The question does not imply that a certificate does not exist and that no divorce occurred. Rather, the question asks for the certificate to be produced so the accuser can see the reason for the divorce in black and white. The Lord did not put Zion away arbitrarily.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2050%3A1/3"}
{"id":3756,"verse_id":"ISA.50.2","translation_id":"net-engnet","book_id":"ISA","chapter":50,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"50.2","text":"The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2050%3A2/1"}
{"id":3757,"verse_id":"ISA.50.11","translation_id":"net-engnet","book_id":"ISA","chapter":50,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"50.11","text":"Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Isaiah%2050%3A11/5"}
{"id":3758,"verse_id":"ISA.50.11","translation_id":"net-engnet","book_id":"ISA","chapter":50,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"50.11","text":"The imagery may be that of a person who becomes ill and is forced to lie down in pain on a sickbed. Some see this as an allusion to a fiery place of damnation because of the imagery employed earlier in the verse.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Isaiah%2050%3A11/7"}
{"id":3759,"verse_id":"ISA.51.1","translation_id":"net-engnet","book_id":"ISA","chapter":51,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"51.1","text":"The “rock” and “quarry” refer here to Abraham and Sarah, the progenitors of the nation.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2051%3A1/3"}
{"id":3760,"verse_id":"ISA.51.2","translation_id":"net-engnet","book_id":"ISA","chapter":51,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.2","text":"Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2051%3A2/1"}
{"id":3761,"verse_id":"ISA.53.1","translation_id":"net-engnet","book_id":"ISA","chapter":53,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"53.1","text":"The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. 1-6 ). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2053%3A1/2"}
{"id":3762,"verse_id":"ISA.53.2","translation_id":"net-engnet","book_id":"ISA","chapter":53,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"53.2","text":"The metaphor in this verse suggests insignificance.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2053%3A2/2"}
{"id":3763,"verse_id":"ISA.53.3","translation_id":"net-engnet","book_id":"ISA","chapter":53,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"53.3","text":"The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2053%3A3/3"}
{"id":3764,"verse_id":"ISA.53.4","translation_id":"net-engnet","book_id":"ISA","chapter":53,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"53.4","text":"Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2053%3A4/1"}
{"id":3765,"verse_id":"ISA.53.5","translation_id":"net-engnet","book_id":"ISA","chapter":53,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"53.5","text":"Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4 ) resulted in their being healed. Healing is a metaphor for forgiveness here.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2053%3A5/3"}
{"id":3766,"verse_id":"ISA.53.7","translation_id":"net-engnet","book_id":"ISA","chapter":53,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"53.7","text":"This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח ( tevakh ) need not refer to sacrificial slaughter (see Gen 43:16 ; Prov 7:22; 9:2 ; Jer 50:27 ; note also the use of the related verb in Exod 21:37; Deut 28:31 ; 1 Sam 25:11 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2053%3A7/2"}
{"id":3767,"verse_id":"ISA.53.8","translation_id":"net-engnet","book_id":"ISA","chapter":53,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"53.8","text":"The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2053%3A8/3"}
{"id":3768,"verse_id":"ISA.53.10","translation_id":"net-engnet","book_id":"ISA","chapter":53,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"53.10","text":"The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2053%3A10/2"}
{"id":3769,"verse_id":"ISA.53.11","translation_id":"net-engnet","book_id":"ISA","chapter":53,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"53.11","text":"The song ends as it began (cf. 52:13-15 ), with the Lord announcing the servant’s vindication and exaltation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2053%3A11/2"}
{"id":3770,"verse_id":"ISA.53.12","translation_id":"net-engnet","book_id":"ISA","chapter":53,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"53.12","text":"The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2053%3A12/2"}
{"id":3771,"verse_id":"ISA.54.5","translation_id":"net-engnet","book_id":"ISA","chapter":54,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"54.5","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2054%3A5/2"}
{"id":3772,"verse_id":"ISA.55.1","translation_id":"net-engnet","book_id":"ISA","chapter":55,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"55.1","text":"The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2055%3A1/2"}
{"id":3773,"verse_id":"ISA.55.4","translation_id":"net-engnet","book_id":"ISA","chapter":55,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"55.4","text":"Ideally the Davidic king was to testify to the nations of God’s greatness (cf. Pss 18:50 HT [ 18:49 ET]; 22:28 HT [ 22:27 ET]). See J. H. Eaton, Kingship in the Psalms (SBT), 182-84.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2055%3A4/1"}
{"id":3774,"verse_id":"ISA.55.5","translation_id":"net-engnet","book_id":"ISA","chapter":55,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"55.5","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2055%3A5/3"}
{"id":3775,"verse_id":"ISA.55.7","translation_id":"net-engnet","book_id":"ISA","chapter":55,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"55.7","text":"The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10 ; and 1 Kgs 8:46-53 , all of which anticipate the exile and speak of the prerequisites for restoration.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Isaiah%2055%3A7/5"}
{"id":3776,"verse_id":"ISA.56.10","translation_id":"net-engnet","book_id":"ISA","chapter":56,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"56.10","text":"The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2056%3A10/1"}
{"id":3777,"verse_id":"ISA.56.11","translation_id":"net-engnet","book_id":"ISA","chapter":56,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"56.11","text":"The phrase never full alludes to the greed of the leaders.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2056%3A11/1"}
{"id":3778,"verse_id":"ISA.57.5","translation_id":"net-engnet","book_id":"ISA","chapter":57,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"57.5","text":"This apparently alludes to the practice of child sacrifice (cf. TEV, CEV, NLT).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2057%3A5/2"}
{"id":3779,"verse_id":"ISA.57.9","translation_id":"net-engnet","book_id":"ISA","chapter":57,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"57.9","text":"Israel’s devotion to her idols is inordinate, irrational, and self-destructive.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2057%3A9/4"}
{"id":3780,"verse_id":"ISA.57.11","translation_id":"net-engnet","book_id":"ISA","chapter":57,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"57.11","text":"God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2057%3A11/3"}
{"id":3781,"verse_id":"ISA.58.8","translation_id":"net-engnet","book_id":"ISA","chapter":58,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"58.8","text":"The nation will experience God’s protective presence.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2058%3A8/4"}
{"id":3782,"verse_id":"ISA.59.9","translation_id":"net-engnet","book_id":"ISA","chapter":59,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"59.9","text":"The prophet speaks on behalf of the sinful nation and confesses its sins.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2059%3A9/2"}
{"id":3783,"verse_id":"ISA.59.9","translation_id":"net-engnet","book_id":"ISA","chapter":59,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"59.9","text":"Light here symbolizes prosperity and blessing.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2059%3A9/3"}
{"id":3784,"verse_id":"ISA.60.9","translation_id":"net-engnet","book_id":"ISA","chapter":60,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"60.9","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Isaiah%2060%3A9/4"}
{"id":3785,"verse_id":"ISA.60.14","translation_id":"net-engnet","book_id":"ISA","chapter":60,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"60.14","text":"See the note on the phrase “the Holy One of Israel” in 1:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2060%3A14/1"}
{"id":3786,"verse_id":"ISA.60.16","translation_id":"net-engnet","book_id":"ISA","chapter":60,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"60.16","text":"The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2060%3A16/1"}
{"id":3787,"verse_id":"ISA.60.16","translation_id":"net-engnet","book_id":"ISA","chapter":60,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"60.16","text":"See 1:24 and 49:26 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2060%3A16/3"}
{"id":3788,"verse_id":"ISA.60.20","translation_id":"net-engnet","book_id":"ISA","chapter":60,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"60.20","text":"In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19 ). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2060%3A20/1"}
{"id":3789,"verse_id":"ISA.61.1","translation_id":"net-engnet","book_id":"ISA","chapter":61,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"61.1","text":"The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4 ; see also 51:16 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2061%3A1/2"}
{"id":3790,"verse_id":"ISA.61.5","translation_id":"net-engnet","book_id":"ISA","chapter":61,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"61.5","text":"The Lord speaks in vv. 7-8 (and possibly v. 9 ). It is not clear where the servant’s speech (see vv. 1-3 a) ends and the Lord’s begins. Perhaps the direct address to the people signals the beginning of the Lord’s speech.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2061%3A5/1"}
{"id":3791,"verse_id":"ISA.61.10","translation_id":"net-engnet","book_id":"ISA","chapter":61,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"61.10","text":"The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2061%3A10/1"}
{"id":3792,"verse_id":"ISA.62.6","translation_id":"net-engnet","book_id":"ISA","chapter":62,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"62.6","text":"The speaker here is probably the prophet.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2062%3A6/1"}
{"id":3793,"verse_id":"ISA.62.11","translation_id":"net-engnet","book_id":"ISA","chapter":62,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"62.11","text":"As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2062%3A11/2"}
{"id":3794,"verse_id":"ISA.63.1","translation_id":"net-engnet","book_id":"ISA","chapter":63,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"63.1","text":"Edom is here an archetype for the Lord’s enemies. See 34:5 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2063%3A1/1"}
{"id":3795,"verse_id":"ISA.63.3","translation_id":"net-engnet","book_id":"ISA","chapter":63,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"63.3","text":"Nations, headed by Edom, are the object of the Lord’s anger (see v. 6 ). He compares military slaughter to stomping on grapes in a vat.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2063%3A3/1"}
{"id":3796,"verse_id":"ISA.63.5","translation_id":"net-engnet","book_id":"ISA","chapter":63,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"63.5","text":"See Isa 59:16 for similar language.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2063%3A5/1"}
{"id":3797,"verse_id":"ISA.63.6","translation_id":"net-engnet","book_id":"ISA","chapter":63,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"63.6","text":"See Isa 49:26 and 51:23 for similar imagery.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2063%3A6/1"}
{"id":3798,"verse_id":"ISA.63.10","translation_id":"net-engnet","book_id":"ISA","chapter":63,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"63.10","text":"The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 ( 51:13 HT), where it is associated with the divine presence.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2063%3A10/2"}
{"id":3799,"verse_id":"ISA.63.11","translation_id":"net-engnet","book_id":"ISA","chapter":63,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"63.11","text":"See the note at v. 10 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2063%3A11/3"}
{"id":3800,"verse_id":"ISA.64.1","translation_id":"net-engnet","book_id":"ISA","chapter":64,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"64.1","text":"In BHS the chapter division occurs in a different place from the English Bible: 64:1 ET ( 63:19 b HT) and 64:2-12 ( 64:1-11 HT). Beginning with 65:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2064%3A1/1"}
{"id":3801,"verse_id":"ISA.65.4","translation_id":"net-engnet","book_id":"ISA","chapter":65,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"65.4","text":"Perhaps the worship of underworld deities or dead spirits is in view.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2065%3A4/1"}
{"id":3802,"verse_id":"ISA.65.10","translation_id":"net-engnet","book_id":"ISA","chapter":65,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"65.10","text":"Sharon was a plain located to the west, along the Mediterranean coast north of Joppa and south of Carmel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2065%3A10/1"}
{"id":3803,"verse_id":"ISA.65.10","translation_id":"net-engnet","book_id":"ISA","chapter":65,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"65.10","text":"The Valley of Achor (“Achor” means “trouble” in Hebrew) was the site of Achan’s execution. It was located to the east, near Jericho.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2065%3A10/2"}
{"id":3804,"verse_id":"ISA.65.17","translation_id":"net-engnet","book_id":"ISA","chapter":65,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"65.17","text":"This hyperbolic statement likens the coming transformation of Jerusalem (see vv. 18-19 ) to a new creation of the cosmos.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2065%3A17/1"}
{"id":3805,"verse_id":"ISA.65.25","translation_id":"net-engnet","book_id":"ISA","chapter":65,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"65.25","text":"A similar statement appears in 11:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2065%3A25/1"}
{"id":3806,"verse_id":"ISA.65.25","translation_id":"net-engnet","book_id":"ISA","chapter":65,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"65.25","text":"These words also appear in 11:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Isaiah%2065%3A25/2"}
{"id":3807,"verse_id":"ISA.65.25","translation_id":"net-engnet","book_id":"ISA","chapter":65,"verse":25,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"65.25","text":"Some see an allusion to Gen 3:14 (note “you will eat dirt”). The point would be that even in this new era the snake (often taken as a symbol of Satan) remains under God’s curse. However, it is unlikely that such an allusion exists. Even if there is an echo of Gen 3:14 , the primary allusion is to 11:8 , where snakes are pictured as no longer dangerous. They will no longer attack other living creatures, but will be content to crawl along the ground. (The statement “you will eat dirt” in Gen 3:14 means “you will crawl on the ground.” In the same way the statement “dirt will be its food” in Isa 65:25 means “it will crawl on the ground.”)","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2065%3A25/3"}
{"id":3808,"verse_id":"ISA.66.9","translation_id":"net-engnet","book_id":"ISA","chapter":66,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"66.9","text":"The rhetorical questions expect the answer, “Of course not!”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2066%3A9/1"}
{"id":3809,"verse_id":"ISA.66.15","translation_id":"net-engnet","book_id":"ISA","chapter":66,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"66.15","text":"Chariots are like a windstorm in their swift movement and in the way that they kick up dust.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Isaiah%2066%3A15/1"}
{"id":3810,"verse_id":"ISA.66.19","translation_id":"net-engnet","book_id":"ISA","chapter":66,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"66.19","text":"That is, Lydia (in Asia Minor).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Isaiah%2066%3A19/3"}
{"id":3811,"verse_id":"ISA.66.19","translation_id":"net-engnet","book_id":"ISA","chapter":66,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"66.19","text":"Javan is generally identified today as Greece (so NIV, NCV, NLT).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Isaiah%2066%3A19/5"}
{"id":3812,"verse_id":"JER.1.2","translation_id":"net-engnet","book_id":"JER","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.2","text":"The translation reflects the ancient Jewish tradition of substituting the word for “Lord” for the proper name for Israel’s God which is now generally agreed to have been Yahweh. Jewish scribes wrote the consonants YHWH but substituted the vowels for the word “Lord.” The practice of calling him “Lord” rather than using his proper name is also reflected in the Greek translation which is the oldest translation of the Hebrew Bible. The meaning of the name Yahweh occurs in Exod 3:13-14 where God identifies himself as the God of Abraham, Isaac, and Jacob and tells Moses that his name is “I am” ( אֶהְיֶה , ’ ehyeh ). However, he instructs the Israelites to refer to him as YHWH (“Yahweh” = “He is”); see further Exod 34:5-6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%201%3A2/1"}
{"id":3813,"verse_id":"JER.1.3","translation_id":"net-engnet","book_id":"JER","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.3","text":"This would have been August, 586 b.c. according to modern reckoning.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%201%3A3/1"}
{"id":3814,"verse_id":"JER.1.10","translation_id":"net-engnet","book_id":"JER","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.10","text":"These three pairs represent the twofold nature of Jeremiah’s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah’s ministry see 18:7-10 and 31:27-28 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%201%3A10/3"}
{"id":3815,"verse_id":"JER.1.16","translation_id":"net-engnet","book_id":"JER","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.16","text":"The Hebrew idiom (literally “I will speak my judgments against”) is found three other times in Jeremiah ( 4:12; 39:5; 52:9 ), where it is followed by the carrying out of the sentence. Here the carrying out of the sentence precedes in v. 15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%201%3A16/2"}
{"id":3816,"verse_id":"JER.2.3","translation_id":"net-engnet","book_id":"JER","chapter":2,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.3","text":"Heb “the first fruits of his harvest.” Many commentators see the figure here as having theological significance for the calling of the Gentiles. It is likely, however, that in this context the metaphor – here rendered as a simile – is intended to bring out the special relationship and inviolability that Israel had with God. As the first fruits were the special possession of the Lord , to be eaten only by the priests and off limits to the common people, so Israel was God’s special possession and was not to be “eaten” by the nations.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%202%3A3/1"}
{"id":3817,"verse_id":"JER.2.6","translation_id":"net-engnet","book_id":"JER","chapter":2,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.6","text":"The context suggests that the question is related to a lament where the people turn to God in their troubles, asking him for help and reminding him of his past benefactions. See for example Isa 63:11-19 and . It is an implicit prayer for his intervention, cf. 2 Kgs 2:14 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%202%3A6/2"}
{"id":3818,"verse_id":"JER.2.7","translation_id":"net-engnet","book_id":"JER","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.7","text":"Note how contemporary Israel is again identified with her early ancestors. See the study note on 2:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%202%3A7/1"}
{"id":3819,"verse_id":"JER.2.7","translation_id":"net-engnet","book_id":"JER","chapter":2,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.7","text":"I.e., made it ceremonially unclean. See Lev 18:19-30 ; Num 35:34 ; Deut 21:23 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%202%3A7/3"}
{"id":3820,"verse_id":"JER.2.8","translation_id":"net-engnet","book_id":"JER","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.8","text":"See the study note on 2:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%202%3A8/2"}
{"id":3821,"verse_id":"JER.2.10","translation_id":"net-engnet","book_id":"JER","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.10","text":"Kedar is the home of the Bedouin tribes in the Syro-Arabian desert. See Gen 25:18 and Jer 49:38 . See also the previous note for the significance of the reference here.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%202%3A10/3"}
{"id":3822,"verse_id":"JER.2.12","translation_id":"net-engnet","book_id":"JER","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.12","text":"In earlier literature the heavens (and the earth) were called on to witness Israel’s commitment to the covenant ( Deut 30:12 ) and were called to serve as witnesses to Israel’s fidelity or infidelity to it ( Isa 1:2 ; Mic 6:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%202%3A12/1"}
{"id":3823,"verse_id":"JER.2.23","translation_id":"net-engnet","book_id":"JER","chapter":2,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.23","text":"The metaphor is intended to depict Israel’s lack of clear direction and purpose without the Lord ’s control.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%202%3A23/3"}
{"id":3824,"verse_id":"JER.2.24","translation_id":"net-engnet","book_id":"JER","chapter":2,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.24","text":"The metaphor is intended to depict Israel’s irrepressible desire to worship other gods.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%202%3A24/2"}
{"id":3825,"verse_id":"JER.2.27","translation_id":"net-engnet","book_id":"JER","chapter":2,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.27","text":"The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%202%3A27/2"}
{"id":3826,"verse_id":"JER.2.29","translation_id":"net-engnet","book_id":"JER","chapter":2,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.29","text":"This is still part of the Lord ’s case against Israel. See 2:9 for the use of the same Hebrew verb. The Lord here denies their counter claims that they do not deserve to be punished.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%202%3A29/1"}
{"id":3827,"verse_id":"JER.4.17","translation_id":"net-engnet","book_id":"JER","chapter":4,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.17","text":"There is some irony involved in the choice of the simile since the men guarding a field were there to keep thieves from getting in and stealing the crops. Here the besiegers are guarding the city to keep people from getting out.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%204%3A17/2"}
{"id":3828,"verse_id":"JER.4.28","translation_id":"net-engnet","book_id":"JER","chapter":4,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.28","text":"The earth and the heavens are personified here and depicted in the act of mourning and wearing black clothes because of the destruction of the land of Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%204%3A28/1"}
{"id":3829,"verse_id":"JER.4.31","translation_id":"net-engnet","book_id":"JER","chapter":4,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.31","text":"Jerusalem is personified as a helpless maiden.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%204%3A31/2"}
{"id":3830,"verse_id":"JER.5.19","translation_id":"net-engnet","book_id":"JER","chapter":5,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.19","text":"This is probably a case of deliberate ambiguity (double entendre). The adjective “foreigners” is used for both foreign people (so Jer 30:8; 51:51 ) and foreign gods (so Jer 2:25; 3:13 ). See also Jer 16:13 for the idea of having to serve other gods in the lands of exile.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%205%3A19/4"}
{"id":3831,"verse_id":"JER.5.20","translation_id":"net-engnet","book_id":"JER","chapter":5,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.20","text":"The verbs are second plural here. Jeremiah, speaking for the Lord , addresses his people, calling on them to make the message further known.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%205%3A20/1"}
{"id":3832,"verse_id":"JER.6.2","translation_id":"net-engnet","book_id":"JER","chapter":6,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.2","text":"Jerusalem is personified as a young maiden who is helpless in the hands of her enemies.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%206%3A2/2"}
{"id":3833,"verse_id":"JER.6.23","translation_id":"net-engnet","book_id":"JER","chapter":6,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.23","text":"Jerualem is personified as a young maiden helpless before enemy attackers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%206%3A23/1"}
{"id":3834,"verse_id":"JER.7.2","translation_id":"net-engnet","book_id":"JER","chapter":7,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.2","text":"That is, all those who have passed through the gates of the outer court and are standing in the courtyard of the temple.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%207%3A2/2"}
{"id":3835,"verse_id":"JER.7.12","translation_id":"net-engnet","book_id":"JER","chapter":7,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.12","text":"The place in Shiloh…see what I did to it . This refers to the destruction of Shiloh by the Philistines circa 1050 b.c. (cf. Ps 78:60 ). The destruction of Shiloh is pertinent to the argument. The presence of the tabernacle and ark of the covenant did not prevent Shiloh from being destroyed when Israel sinned. The people of Israel used the ark as a magic charm but it did not prevent them from being defeated or the ark being captured ( 1 Sam 4:3, 11, 21-22 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%207%3A12/2"}
{"id":3836,"verse_id":"JER.7.30","translation_id":"net-engnet","book_id":"JER","chapter":7,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.30","text":"Compare, e.g., 2 Kgs 21:3, 5, 7; 23:4, 6 ; Ezek 8:3, 5, 10-12, 16 . Manasseh had desecrated the temple by building altars, cult symbols, and idols in it. Josiah had purged the temple of these pagan elements. But it is obvious from both Jeremiah and Ezekiel that they had been replaced shortly after Josiah’s death. They were a primary cause of Judah’s guilt and punishment (see beside this passage, 19:5; 32:34-35 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%207%3A30/3"}
{"id":3837,"verse_id":"JER.8.4","translation_id":"net-engnet","book_id":"JER","chapter":8,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.4","text":"There is a play on two different nuances of the same Hebrew word that means “turn” and “return,” “turn away” and “turn back.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%208%3A4/2"}
{"id":3838,"verse_id":"JER.8.5","translation_id":"net-engnet","book_id":"JER","chapter":8,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.5","text":"There is a continuing play on the same root word used in the preceding verse. Here the words “turn away from me,” “apostasy,” and “turn back to me” are all forms from the root that was translated “go the wrong way” and “turn around” in v. 4 . The intended effect is to contrast Judah’s recalcitrant apostasy with the usual tendency to try and correct one’s mistakes.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%208%3A5/3"}
{"id":3839,"verse_id":"JER.8.10","translation_id":"net-engnet","book_id":"JER","chapter":8,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.10","text":"See Jer 6:12-15 for parallels to 8:10-12 . The words of Jeremiah to the people may have been repeated on more than one occasion or have been found appropriate to more than one of his collection of messages in written and edited form. See Jer 36:4 and Jer 36:28 for reference to at least two of these collections.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%208%3A10/1"}
{"id":3840,"verse_id":"JER.8.19","translation_id":"net-engnet","book_id":"JER","chapter":8,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"8.19","text":"The people’s cry and the Lord ’s interruption reflect the same argument that was set forth in the preceding chapter. They have misguided confidence that the Lord is with them regardless of their actions and he responds that their actions have provoked him to the point of judging them. See especially 7:4 and 7:30 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Jeremiah%208%3A19/6"}
{"id":3841,"verse_id":"JER.9.1","translation_id":"net-engnet","book_id":"JER","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.1","text":"Beginning with 9:1 , the verse numbers through 9:26 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 9:1 ET = 8:23 HT, 9:2 ET = 9:1 HT, 9:3 ET = 9:2 HT, etc., through 9:26 ET = 9:25 HT. Beginning with 10:1 the verse numbers in the ET and HT are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%209%3A1/1"}
{"id":3842,"verse_id":"JER.9.16","translation_id":"net-engnet","book_id":"JER","chapter":9,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.16","text":"He will destroy them but not completely. See Jer 5:18; 30:11; 46:28 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%209%3A16/3"}
{"id":3843,"verse_id":"JER.9.21","translation_id":"net-engnet","book_id":"JER","chapter":9,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.21","text":"Here Death is personified (treated as though it were a person). Some have seen as possible background to this lament an allusion to Mesopotamian mythology where the demon Lamastu climbs in through the windows of houses and over their walls to kill children and babies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%209%3A21/1"}
{"id":3844,"verse_id":"JER.9.23","translation_id":"net-engnet","book_id":"JER","chapter":9,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.23","text":"It is not always clear why verses were placed in their present position in the editorial process of collecting Jeremiah’s sermons and the words the Lord spoke to him (see Jer 36:4, 32 for reference to two of these collections). Here it is probable that vv. 23-26 were added as a further answer to the question raised in v. 12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%209%3A23/1"}
{"id":3845,"verse_id":"JER.10.3","translation_id":"net-engnet","book_id":"JER","chapter":10,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.3","text":"This passage is dripping with sarcasm. It begins by talking about the “statutes” of the pagan peoples as a “vapor” using a singular copula and singular predicate. Then it suppresses the subject, the idol, as though it were too horrible to mention, using only the predications about it. The last two lines read literally: “[it is] a tree which one cuts down from the forest; the work of the hands of a craftsman with his chisel.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2010%3A3/2"}
{"id":3846,"verse_id":"JER.10.9","translation_id":"net-engnet","book_id":"JER","chapter":10,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"10.9","text":"There is an ironic pun in this last line. The Hebrew word translated “skillful workers” is the same word that is translated “wise people” in v. 7 . The artisans do their work skillfully but they are not “wise.”","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2010%3A9/6"}
{"id":3847,"verse_id":"JER.10.22","translation_id":"net-engnet","book_id":"JER","chapter":10,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.22","text":"Compare Jer 6:22 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2010%3A22/3"}
{"id":3848,"verse_id":"JER.11.2","translation_id":"net-engnet","book_id":"JER","chapter":11,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.2","text":"The covenant I made with Israel . Apart from the legal profession and Jewish and Christian tradition the term “covenant” may not be too familiar. There were essentially three kinds of “covenants” that were referred to under the Hebrew term used here: (1) “Parity treaties” or “covenants” between equals in which each party pledged itself to certain agreed upon stipulations and took an oath to it in the name of their god or gods (cf. Gen 31:44-54 ); (2) “Suzerain-vassal treaties” or “covenants” in which a great king pledged himself to protect the vassal’s realm and his right to rule over his own domain in exchange for sovereignty over the vassal, including the rendering of absolute loyalty and submission to the great king’s demands spelled out in detailed stipulations; (3) “Covenants of grant” in which a great king granted to a loyal servant or vassal king permanent title to a piece of land or dominion over a specified realm in recognition of past service. It is generally recognized that the Mosaic covenant which is being referred to here is of the second type and that it resembles in kind the ancient Near Eastern suzerain-vassal treaties. These treaties typically contained the following elements: (1) a preamble identifying the great king (cf. Exod 20:2 a; Deut 1:1-4 ); (2) a historical prologue summarizing the great king’s past benefactions as motivation for future loyalty (cf. Exod 20:2 b; Deut 1:5 –4:43); (3) the primary stipulation of absolute and unconditional loyalty (cf. Exod 20:3-8 ; Deut 5:1 – 11:32 ); (4) specific stipulations governing future relations between the vassal and the great king and the vassal’s relation to other vassals (cf. Exod 20:22 –23:33; Deut 12:1 – 26:15 ); (5) the invoking of curses on the vassal for disloyalty and the pronouncing of blessing on him for loyalty (cf. ; Deut 27-28 ); (6) the invoking of witnesses to the covenant, often the great king’s and the vassal’s gods (cf. Deut 30:19; 31:28 where the reference is to the “heavens and the earth” as enduring witnesses). It is also generally agreed that the majority of the threats of punishment by the prophets refer to the invocation of these covenant curses for disloyalty to the basic stipulation, that of absolute loyalty.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2011%3A2/2"}
{"id":3849,"verse_id":"JER.11.4","translation_id":"net-engnet","book_id":"JER","chapter":11,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"11.4","text":"Obey me and carry out the terms of the agreement…and I will be your God . This refers to the Mosaic law which was instituted at Sinai and renewed on the Plains of Moab before Israel entered into the land. The words “the terms of the covenant” are explicitly used for the Ten Commandments in Exod 34:28 and for the additional legislation given in Deut 28:69; 29:8. The formulation here is reminiscent of Deut 29:9-14 ( 29:10-15 HT). The book of Deuteronomy is similar in its structure and function to an ancient Near Eastern treaty. In these the great king reminded his vassal of past benefits that he had given to him, charged him with obligations (the terms or stipulations of the covenant) chief among which was absolute loyalty and sole allegiance, promised him future benefits for obeying the stipulations (the blessings), and placed him under a curse for disobeying them. Any disobedience was met with stern warnings of punishment in the form of destruction and exile. Those who had witnessed the covenant were called in to confirm the continuing goodness of the great king and the disloyalty of the vassal. The vassal was then charged with a list of particular infringements of the stipulations and warned to change his actions or suffer the consequences. This is the background for Jer 11:1-9 . Jeremiah is here functioning as a messenger from the Lord , Israel’s great king, and charging both the fathers and the children with breach of covenant.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2011%3A4/7"}
{"id":3850,"verse_id":"JER.11.13","translation_id":"net-engnet","book_id":"JER","chapter":11,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.13","text":"Cf. Jer 2:28 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2011%3A13/2"}
{"id":3851,"verse_id":"JER.11.15","translation_id":"net-engnet","book_id":"JER","chapter":11,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"11.15","text":"For the argument of this verse compare the condemnatory questions in Jer 7:9-11 . tn Heb “for [or when] your wickedness then you rejoice.” The meaning of this line is uncertain. The Greek version, which reads “or will you escape by these things” (presupposing a Hebrew text אִם עַל זוֹת תָּעוּזִי , ’ im ’ al zot ta ’ uzi ) is far removed from the reading in the MT ( אָז תַּעֲלֹזִי [’ az ta ’ alozi ]; the rest of the Hebrew line has been left out because the Greek reads it with the preceding line) and again appears to be an attempt to smooth out a difficult text. The translation retains the MT but rewords it so it makes better sense in English. The translation presupposes that the phrase “your wickedness” is the object of the verb “take joy” and the adverb “then” refers back to the offering of sacred flesh, i.e., “even then [or at that time]” as a constructio ad sensum . For a similar use of the adverb ( אָז , ’ az ) compare Gen 13:7 . For the use of כִּי ( ki ) meaning “that” after a question see BDB 472 s.v. כִּי 1.f. A possible alternative would be to read as UBS, Preliminary Report , 4:209 do: “When trouble reaches you, then will you exult?” If the text of the whole verse followed here, the more difficult text, is not the original one, the most likely alternative would be: “What right does my beloved have to be in my house? She has does wicked things [reading עָשְׂתָה מְזִמֹּת , ’ ostah mÿzimot ]. Can fat pieces [reading הַחֲלָבִים , hakhalavim ] and sacred meat take away your wickedness from you [reading יַעֲבִרוּ מֵעָלַיִךְ רָעָתֵכִי , ya ’ aviru me ’ alayikh ra ’ atekhi ]? [If it could] then you could rejoice.” It should be emphasized that the text of the verse is uncertain in a number of places and open to more than one interpretation. However, regardless of which text or interpretation of it is followed, the Masoretic as interpreted here, the Greek as given in the notes, or an emended text based on both, the overall meaning is much the same. Judah has done evil and the Lord rejects their superficial attempts to placate him through ritual without change of behavior. The particulars are different; the point is the same.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2011%3A15/5"}
{"id":3852,"verse_id":"JER.12.13","translation_id":"net-engnet","book_id":"JER","chapter":12,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.13","text":"Invading armies lived off the land, using up all the produce and destroying everything they could not consume.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2012%3A13/1"}
{"id":3853,"verse_id":"JER.12.15","translation_id":"net-engnet","book_id":"JER","chapter":12,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.15","text":"The Lord is sovereign over the nations and has allotted each of them their lands. See Deut 2:5 (Edom), Deut 2:9 (Moab), Deut 2:19 (Ammon). He promised to restore not only his own people Israel to their land ( Jer 32:37 ) but also Moab ( Jer 48:47 ) and Ammon ( Jer 49:6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2012%3A15/2"}
{"id":3854,"verse_id":"JER.13.4","translation_id":"net-engnet","book_id":"JER","chapter":13,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.4","text":"The significance of this act is explained in vv. 9-10 . See the notes there for explanation.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2013%3A4/4"}
{"id":3855,"verse_id":"JER.13.13","translation_id":"net-engnet","book_id":"JER","chapter":13,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.13","text":"It is probably impossible to convey in a simple translation all the subtle nuances that are wrapped up in the words of this judgment speech. The word translated “stupor” here is literally “drunkenness” but the word has in the context an undoubted intended double reference. It refers first to the drunken like stupor of confusion on the part of leaders and citizens of the land which will cause them to clash with one another. But it also probably refers to the reeling under God’s wrath that results from this (cf. Jer 25:15-29 , especially vv. 15-16 ). Moreover there is still the subtle little play on wine jars. The people are like the wine jars which were supposed to be filled with wine. They were to be a special people to bring glory to God but they had become corrupt. Hence, like wine jars they would be smashed against one another and broken to pieces (v. 14 ). All of this, both “fill them with the stupor of confusion” and “make them reel under God’s wrath,” cannot be conveyed in one translation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2013%3A13/2"}
{"id":3856,"verse_id":"JER.13.19","translation_id":"net-engnet","book_id":"JER","chapter":13,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.19","text":"The statements are poetic exaggerations (hyperbole), as most commentaries note. Even in the exile of 587 b.c. not “all” of the people of Jerusalem or of Judah were exiled. Cf. the context of 2 Kgs 24:14-16 again.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2013%3A19/3"}
{"id":3857,"verse_id":"JER.13.24","translation_id":"net-engnet","book_id":"JER","chapter":13,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.24","text":"Compare the threat using the same metaphor in Jer 4:11-12 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2013%3A24/3"}
{"id":3858,"verse_id":"JER.14.1","translation_id":"net-engnet","book_id":"JER","chapter":14,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.1","text":"The form of Jer 14:1 –15:9 is very striking rhetorically. It consists essentially of laments and responses to them. However, what makes it so striking is its deviation from normal form (cf. 2 Chr 20:5-17 for what would normally be expected). The descriptions of the lamentable situation come from the mouth of God not the people (cf. 14:1-6, 17-18 ). The prophet utters the petitions with statements of trust ( 14:7-9, 19-22 ) and the Lord answers not with oracles promising deliverance but promising doom ( 14:10; 15:1-9 ). In the course of giving the first oracle of doom, the Lord commands Jeremiah not to pray for the people ( 14:11-12 ) and Jeremiah tries to provide an excuse for their actions ( 14:13 ). The Lord responds to that with an oracle of doom on the false prophets ( 14:14-16 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2014%3A1/1"}
{"id":3859,"verse_id":"JER.14.12","translation_id":"net-engnet","book_id":"JER","chapter":14,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.12","text":"See 6:16-20 for parallels.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2014%3A12/1"}
{"id":3860,"verse_id":"JER.15.6","translation_id":"net-engnet","book_id":"JER","chapter":15,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"15.6","text":"It is difficult to be sure what intertextual connections are intended by the author in his use of vocabulary. The Hebrew word translated “grown tired” is not very common. It has been used twice before. In 9:5-6 b where it refers to the people being unable to repent and in 6:11 where it refers to Jeremiah being tired or unable to hold back his anger because of that inability. Now God too has worn out his patience with them (cf. Isa 7:13 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2015%3A6/5"}
{"id":3861,"verse_id":"JER.15.9","translation_id":"net-engnet","book_id":"JER","chapter":15,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.9","text":"She has lost her position of honor and the source of her pride. For the concepts here see 1 Sam 2:5 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2015%3A9/4"}
{"id":3862,"verse_id":"JER.15.16","translation_id":"net-engnet","book_id":"JER","chapter":15,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.16","text":"Heb “Your words were found and I ate them.” This along with Ezek 2:8 – 3:3 is a poetic picture of inspiration. The prophet accepted them, assimilated them, and made them such a part of himself that he spoke with complete assurance what he knew were God’s words.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2015%3A16/1"}
{"id":3863,"verse_id":"JER.15.20","translation_id":"net-engnet","book_id":"JER","chapter":15,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.20","text":"See 1:18 . The Lord renews his promise of protection and reiterates his call to Jeremiah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2015%3A20/1"}
{"id":3864,"verse_id":"JER.16.6","translation_id":"net-engnet","book_id":"JER","chapter":16,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.6","text":"These were apparently pagan customs associated with mourning ( Isa 15:2 ; Jer 47:5 ) which were forbidden in Israel ( Lev 19:8; 21:5 ) but apparently practiced anyway ( Jer 41:5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2016%3A6/1"}
{"id":3865,"verse_id":"JER.16.12","translation_id":"net-engnet","book_id":"JER","chapter":16,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.12","text":"For the argumentation here compare Jer 7:23-26 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2016%3A12/1"}
{"id":3866,"verse_id":"JER.17.2","translation_id":"net-engnet","book_id":"JER","chapter":17,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.2","text":"Sacred poles dedicated to…Asherah . A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [’ asherim ], plural). They were to be burned or cut down ( Deut 7:5; 12:3; 16:21 ; Judg 6:25, 28, 30 ; 2 Kgs 18:4 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2017%3A2/3"}
{"id":3867,"verse_id":"JER.17.5","translation_id":"net-engnet","book_id":"JER","chapter":17,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.5","text":"Verses 5-11 are a collection of wisdom-like sayings (cf. ) which set forth the theme of the two ways and their consequences. It has as its background the blessings and the curses of and the challenge to faith in Deut 29-30 which climaxes in Deut 30:15-20 . The nation is sinful and God is weary of showing them patience. However, there is hope for individuals within the nation if they will trust in him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2017%3A5/1"}
{"id":3868,"verse_id":"JER.17.19","translation_id":"net-engnet","book_id":"JER","chapter":17,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.19","text":"Observance of the Sabbath day (and the Sabbatical year) appears to have been a litmus test of the nation’s spirituality since it is mentioned in a number of passages besides this one (cf., e.g., Isa 56:2, 6; 58:13 ; Neh 13:15-18 ). Perhaps this is because the Sabbath day was the sign of the Mosaic covenant ( Exod 31:13-17 ) just as the rainbow was the sign of the Noahic covenant ( Gen 9:12, 13, 17 ) and circumcision was the sign of the Abrahamic covenant ( Gen 17:11 ). This was not the only command they failed to obey, nor was their failure to obey this one the sole determining factor in the Lord ’s decision to destroy Judah (cf. 7:23- 24; 11:7-8 in their contexts).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2017%3A19/1"}
{"id":3869,"verse_id":"JER.17.19","translation_id":"net-engnet","book_id":"JER","chapter":17,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.19","text":"The identity and location of the People’s Gate is uncertain since it is mentioned nowhere else in the Hebrew Bible. Some identify it with the Benjamin Gate mentioned in Jer 37:13; 38:7 (cf. NAB), but there is no textual support for this in the Hebrew Bible or in any of the ancient versions.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2017%3A19/2"}
{"id":3870,"verse_id":"JER.17.21","translation_id":"net-engnet","book_id":"JER","chapter":17,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.21","text":"Comparison with Neh 13:15-18 suggests that these loads were merchandise or agricultural produce which were being brought in for sale. The loads that were carried out of the houses in the next verse were probably goods for barter.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2017%3A21/2"}
{"id":3871,"verse_id":"JER.18.3","translation_id":"net-engnet","book_id":"JER","chapter":18,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.3","text":"At his wheel ( Heb “at the two stones”). The Hebrew expression is very descriptive of the construction of a potter’s wheel which consisted of two stones joined by a horizontal shaft. The potter rotated the wheel with his feet on the lower wheel and worked the clay with his hands on the upper. For a picture of a potter working at his wheel see I. Ben-Dor, “Potter’s Wheel,” IDB 3:846. See also the discussion regarding the making of pottery in J. L. Kelso, “Pottery,” IDB 3:846-53.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2018%3A3/2"}
{"id":3872,"verse_id":"JER.18.4","translation_id":"net-engnet","book_id":"JER","chapter":18,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.4","text":"Something was wrong with the clay – either there was a lump in it, or it was too moist or not moist enough, or it had some other imperfection. In any case the vessel was “ruined” or “spoiled” or defective in the eyes of the potter. This same verb has been used of the linen shorts that were “ruined” and hence were “good for nothing” in Jer 13:7 . The nature of the clay and how it responded to the potter’s hand determined the kind of vessel that he made of it. He did not throw the clay away. This is the basis for the application in vv. 7-10 to any nation and to the nation of Israel in particular vv. 10-17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2018%3A4/2"}
{"id":3873,"verse_id":"JER.18.9","translation_id":"net-engnet","book_id":"JER","chapter":18,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.9","text":"Heb “plant.” The terms “uproot,” “tear down,” “destroy,” “build,” and “plant” are the two sides of the ministry Jeremiah was called to (cf. Jer 1:10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2018%3A9/1"}
{"id":3874,"verse_id":"JER.18.11","translation_id":"net-engnet","book_id":"JER","chapter":18,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.11","text":"Heb “I am forming disaster and making plans against you.” The word translated “forming” is the same as that for “potter,” so there is a wordplay taking the reader back to v. 5 . They are in his hands like the clay in the hands of the potter. Since they have not been pliable he forms new plans. He still offers them opportunity to repent; but their response is predictable.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2018%3A11/2"}
{"id":3875,"verse_id":"JER.18.15","translation_id":"net-engnet","book_id":"JER","chapter":18,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.15","text":"Heb “the ancient path.” This has already been referred to in Jer 6:16 . There is another “old way” but it is the path trod by the wicked (cf. Job 22:15 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2018%3A15/1"}
{"id":3876,"verse_id":"JER.18.15","translation_id":"net-engnet","book_id":"JER","chapter":18,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.15","text":"Heb “ways that are not built up.” This refers to the built-up highways. See Isa 40:4 for the figure. The terms “way,” “by-paths,” “roads” are, of course, being used here in the sense of moral behavior or action.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2018%3A15/2"}
{"id":3877,"verse_id":"JER.18.23","translation_id":"net-engnet","book_id":"JER","chapter":18,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.23","text":"Heb “Do not blot out their sins from before you.” For this anthropomorphic figure which looks at God’s actions as though connected with record books, i.e., a book of wrongdoings to be punished, and a book of life for those who are to live, see e.g., Exod 32:32, 33 , Ps 51:1 ( 51:3 HT); 69:28 ( 69:29 HT).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2018%3A23/1"}
{"id":3878,"verse_id":"JER.19.2","translation_id":"net-engnet","book_id":"JER","chapter":19,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.2","text":"The exact location of the Potsherd Gate is unknown since it is nowhere else mentioned in the Hebrew Bible. It is sometimes identified with the Dung Gate mentioned in Neh 2:13; 3:13-14; 12:31 on the basis of the Jerusalem Targum. It is probably called “Potsherd Gate” because that is where the potter threw out the broken pieces of pottery which were no longer of use to him. The Valley of Ben Hinnom has already been mentioned in 7:31-32 in connection with the illicit religious practices, including child sacrifice, which took place there. The Valley of Ben Hinnom (or sometimes Valley of Hinnom) runs along the west and south sides of Jerusalem.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2019%3A2/1"}
{"id":3879,"verse_id":"JER.19.3","translation_id":"net-engnet","book_id":"JER","chapter":19,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.3","text":"Careful comparison of the use of this term throughout this passage and comparison with 7:31-33 which is parallel to several verses in this passage will show that the reference is to the Valley of Ben Hinnom which will become a Valley of Slaughter (see v. 6 and 7:32 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2019%3A3/3"}
{"id":3880,"verse_id":"JER.19.4","translation_id":"net-engnet","book_id":"JER","chapter":19,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.4","text":"Heb “have made this city foreign.” The verb here is one that is built off of the noun and adjective which relate to foreign nations. Comparison may be made to Jer 2:21 where the adjective refers to the strange, wild vine as opposed to the choice vine the Lord planted and to 5:19 and 8:19 where the noun is used of worshiping foreign gods. Israel through its false worship has “denationalized” itself in its relation to God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2019%3A4/2"}
{"id":3881,"verse_id":"JER.19.7","translation_id":"net-engnet","book_id":"JER","chapter":19,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.7","text":"There is perhaps a two-fold wordplay in the use of this word. One involves the sound play with the word for “jar,” which has been explained as a water decanter. The word here is בַקֹּתִי ( vaqqoti ). The word for jar in v. 1 is בַקְבֻּק ( vaqbuq ). There may also be a play on the literal use of this word to refer to the laying waste or destruction of a land (see Isa 24:3 ; Nah 2:3 ). Many modern commentaries think that at this point Jeremiah emptied out the contents of the jar, symbolizing the “emptying” out of their plans.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2019%3A7/1"}
{"id":3882,"verse_id":"JER.19.7","translation_id":"net-engnet","book_id":"JER","chapter":19,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.7","text":"This refers to the fact that they will die in battle. The sword would be only one of the weapons that strikes them down. It is one of the trio of “sword,” “starvation,” and “disease” which were the concomitants of war referred to so often in the book of Jeremiah. Starvation is referred to in v. 9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2019%3A7/2"}
{"id":3883,"verse_id":"JER.19.8","translation_id":"net-engnet","book_id":"JER","chapter":19,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.8","text":"See 18:16 and the study note there.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2019%3A8/1"}
{"id":3884,"verse_id":"JER.19.11","translation_id":"net-engnet","book_id":"JER","chapter":19,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.11","text":"See Jer 7:22-23 for parallels.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2019%3A11/4"}
{"id":3885,"verse_id":"JER.20.2","translation_id":"net-engnet","book_id":"JER","chapter":20,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.2","text":"A comparison of Ezek 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by “in the Lord ’s temple” to distinguish it from the Benjamin Gate in the city wall (cf. 37:13; 38:7 ). Like the Benjamin Gate in the city wall it faced north toward the territory of the tribe of Benjamin.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2020%3A2/3"}
{"id":3886,"verse_id":"JER.20.6","translation_id":"net-engnet","book_id":"JER","chapter":20,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.6","text":"As a member of the priesthood and the protector of order in the temple, Pashhur was undoubtedly one of those who promulgated the deceptive belief that the Lord ’s presence in the temple was a guarantee of Judah’s safety (cf. 7:4, 8 ). Judging from the fact that two other men held the same office after the leading men in the city were carried into exile in 597 b.c. (see Jer 29:25-26 and compare 29:1-2 for the date and 2 Kgs 24:12-16 for the facts), this prophecy was probably fulfilled in 597. For a similar kind of oracle of judgment see Amos 7:10-17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2020%3A6/2"}
{"id":3887,"verse_id":"JER.20.9","translation_id":"net-engnet","book_id":"JER","chapter":20,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.9","text":"Heb “It is in my heart like a burning fire, shut up in my bones.” In addition to standing as part for the whole, the “bones” for the person (e.g., Ps 35:10 ), the bones were associated with fear (e.g., Job 4:14 ) and with pain (e.g., Job 33:19 , Ps 102:3 [ 102:4 HT]) and joy or sorrow (e.g., Ps 51:8 [ 51:10 HT]). As has been mentioned several times, the heart was connected with intellectual and volitional concerns.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2020%3A9/3"}
{"id":3888,"verse_id":"JER.20.11","translation_id":"net-engnet","book_id":"JER","chapter":20,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.11","text":"This line has some interesting ties with Jer 15:20-21 where Jeremiah is assured by God that he is indeed with him as he promised him when he called him ( 1:8, 19 ) and will deliver him from the clutches of wicked and violent people. The word translated here “awe-inspiring” is the same as the word “violent people” there. Jeremiah is confident that his “awe-inspiring” warrior will overcome “violent people.” The statement of confidence here is, by the way, a common element in the psalms of petition in the Psalter. The common elements of that type of psalm are all here: invocation (v. 7 ), lament (vv. 7-10 ), confession of trust/confidence in being heard (v. 11 ), petition (v. 12 ), thanksgiving or praise (v. 13 ). For some examples of this type of psalm see Pss 3, 7, 26 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2020%3A11/1"}
{"id":3889,"verse_id":"JER.20.13","translation_id":"net-engnet","book_id":"JER","chapter":20,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.13","text":"While it may be a little confusing to modern readers to see the fluctuation in moods and the shifts in addressee in a prayer and complaint like this, it was not at all unusual for Israel where these were often offered in the temple in the conscious presence of God before fellow worshipers. For another example of these same shifts see which is a prayer of David in a time of deep distress.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2020%3A13/1"}
{"id":3890,"verse_id":"JER.20.14","translation_id":"net-engnet","book_id":"JER","chapter":20,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.14","text":"From the heights of exaltation, Jeremiah returns to the depths of despair. For similar mood swings in the psalms of lament compare . Verses 14-18 are similar in tone and mood to Job 3:1-10 . They are very forceful rhetorical ways of Job and Jeremiah expressing the wish that they had never been born.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2020%3A14/1"}
{"id":3891,"verse_id":"JER.20.16","translation_id":"net-engnet","book_id":"JER","chapter":20,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.16","text":"The cities alluded to are Sodom and Gomorrah and the cities of the Jordan plain which had become proverbial for their wickedness and for the destruction that the Lord brought on them because of it. See Isa 1:9-10; 13:19 ; Jer 23:14; 49:18 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2020%3A16/1"}
{"id":3892,"verse_id":"JER.21.1","translation_id":"net-engnet","book_id":"JER","chapter":21,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.1","text":"Zedekiah was the last king of Judah. He ruled from 597 b.c. when he was placed on the throne by Nebuchadnezzar ( 2 Kgs 24:17 ) until the fall of Jerusalem in 587/6 b.c . He acquiesced to some of his anti-Babylonian counselors, rebelled against Nebuchadnezzar, and sought help from the Egyptians ( Ezek 17:12-15 ). This brought Nebuchadnezzar against the city in 588 b.c . This is the first of two delegations to Jeremiah. The later one was sent after Nebuchadnezzar withdrew to take care of the Egyptian threat (cf. Jer 37:1-9 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2021%3A1/2"}
{"id":3893,"verse_id":"JER.21.1","translation_id":"net-engnet","book_id":"JER","chapter":21,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.1","text":"The Pashhur son of Malkijah referred to here is not the same as the Pashhur referred to in 20:1-6 who was the son of Immer. This Pashhur is referred to later in 38:1 . The Zephaniah referred to here was the chief of security referred to later in Jer 29:25-26 . He appears to have been favorably disposed toward Jeremiah.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2021%3A1/3"}
{"id":3894,"verse_id":"JER.21.4","translation_id":"net-engnet","book_id":"JER","chapter":21,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.4","text":"The Babylonians ( Heb “the Chaldeans”). The Chaldeans were a group of people in the country south of Babylon from which Nebuchadnezzar came. The Chaldean dynasty his father established became the name by which the Babylonians are regularly referred to in the book of Jeremiah. Jeremiah’s contemporary Ezekiel uses both terms.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2021%3A4/3"}
{"id":3895,"verse_id":"JER.21.12","translation_id":"net-engnet","book_id":"JER","chapter":21,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.12","text":"The kings of Israel and Judah were responsible for justice. See Pss 122:5 . The king himself was the final court of appeals judging from the incident of David with the wise woman of Tekoa (), Solomon and the two prostitutes ( 1 Kgs 3:16-28 ), and Absalom’s attempts to win the hearts of the people of Israel by interfering with due process ( 2 Sam 15:2-4 ). How the system was designed to operate may be seen from 2 Chr 19:4-11 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2021%3A12/3"}
{"id":3896,"verse_id":"JER.22.1","translation_id":"net-engnet","book_id":"JER","chapter":22,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.1","text":"The allusion here is to going down from the temple to the palace which was on a lower eminence. See 36:12 in its context.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2022%3A1/2"}
{"id":3897,"verse_id":"JER.22.5","translation_id":"net-engnet","book_id":"JER","chapter":22,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.5","text":"Heb “I swear by myself.” Oaths were guaranteed by invoking the name of a god or swearing by “his life.” See Jer 12:16; 44:26 . Since the Lord is incomparably great, he could swear by no higher (see Heb 6:13-16 ) than to swear by himself or his own great name.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2022%3A5/1"}
{"id":3898,"verse_id":"JER.22.7","translation_id":"net-engnet","book_id":"JER","chapter":22,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.7","text":"Heb “I will sanctify destroyers against it.” If this is not an attenuated use of the term “sanctify” the traditions of Israel’s holy wars are being turned against her. See also 6:4 . In Israel’s early wars in the wilderness and in the conquest, the Lord fought for her against the enemies (cf., e.g., Josh 10:11, 14, 42; 24:7 ; Judg 5:20 ; 1 Sam 7:10 ). Now he is going to fight against them ( 21:5, 13 ) and use the enemy as his instruments of destruction. For a similar picture of destruction in the temple see the lament in Ps 74:3-7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2022%3A7/1"}
{"id":3899,"verse_id":"JER.22.12","translation_id":"net-engnet","book_id":"JER","chapter":22,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.12","text":"This prophecy was fulfilled according to 2 Kgs 23:34 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2022%3A12/1"}
{"id":3900,"verse_id":"JER.22.13","translation_id":"net-engnet","book_id":"JER","chapter":22,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.13","text":"Heb “Woe.” This particle is used in laments for the dead (cf., e.g., 1 Kgs 13:30 ; Jer 34:5 ) and as an introductory particle in indictments against a person on whom judgment is pronounced (cf., e.g., Isa 5:8, 11 ; Jer 23:1 ). The indictment is found here in vv. 13-17 and the announcement of judgment in vv. 18-19 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2022%3A13/1"}
{"id":3901,"verse_id":"JER.22.15","translation_id":"net-engnet","book_id":"JER","chapter":22,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.15","text":"The father referred to here is the godly king Josiah. He followed the requirements for kings set forth in 22:3 in contrast to his son who did not ( 22:13 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2022%3A15/3"}
{"id":3902,"verse_id":"JER.22.18","translation_id":"net-engnet","book_id":"JER","chapter":22,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.18","text":"This is the regular way of introducing the announcement of judgment after an indictment of crimes. See, e.g., Isa 5:13, 14 ; Jer 23:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2022%3A18/1"}
{"id":3903,"verse_id":"JER.22.19","translation_id":"net-engnet","book_id":"JER","chapter":22,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.19","text":"A similar judgment against this ungodly king is pronounced by Jeremiah in 36:30 . According to 2 Chr 36:6 he was bound over to be taken captive to Babylon but apparently died before he got there. According to the Jewish historian Josephus, Nebuchadnezzar ordered his body thrown outside the wall in fulfillment of this judgment. The Bible itself, however, does not tell us that. map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2022%3A19/1"}
{"id":3904,"verse_id":"JER.22.23","translation_id":"net-engnet","book_id":"JER","chapter":22,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.23","text":"This simile has already been used in Jer 4:31; 6:24 in conjunction with Zion/Jerusalem’s judgment.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2022%3A23/3"}
{"id":3905,"verse_id":"JER.22.28","translation_id":"net-engnet","book_id":"JER","chapter":22,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.28","text":"The question “Why?” is a common rhetorical feature in the book of Jeremiah. See Jer 2:14, 31; 8:5, 19, 22; 12:1; 13:22; 14:19 . In several cases like this one no answer is given, leaving a sense of exasperation and hopelessness with the sinfulness of the nation that calls forth such punishment from God.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2022%3A28/3"}
{"id":3906,"verse_id":"JER.23.1","translation_id":"net-engnet","book_id":"JER","chapter":23,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.1","text":"Heb This particle once again introduces a judgment speech. The indictment is found in v. 1 and the announcement of judgment in v. 2 . This leads into an oracle of deliverance in vv. 3-4 . See also the note on the word “judged” in 22:13 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2023%3A1/2"}
{"id":3907,"verse_id":"JER.23.5","translation_id":"net-engnet","book_id":"JER","chapter":23,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"23.5","text":"This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David ( 2 Sam 8:15 ) who set this forth as an ideal for his dynasty ( 2 Sam 23:3 ) and prayed for it to be true of his son Solomon ( Ps 72:1-2 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2023%3A5/5"}
{"id":3908,"verse_id":"JER.23.6","translation_id":"net-engnet","book_id":"JER","chapter":23,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.6","text":"It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31 . This same ideal was espoused in the prophecies of Hosea ( 1:10-11 [ 2:1-2 HT]), Isaiah ( 11:1-4, 10-12 ), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2023%3A6/3"}
{"id":3909,"verse_id":"JER.23.9","translation_id":"net-engnet","book_id":"JER","chapter":23,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.9","text":"Jeremiah has already had a good deal to say about the false prophets and their fate. See 2:8, 26; 5:13, 31; 14:13-15 . Here he parallels the condemnation of the wicked prophets and their fate ( 23:9-40 ) with that of the wicked kings ( 21:11-22:30 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2023%3A9/1"}
{"id":3910,"verse_id":"JER.23.15","translation_id":"net-engnet","book_id":"JER","chapter":23,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"23.15","text":"A word that derives from this same Hebrew word is used in v. 11 at the beginning of the Lord ’s criticism of the prophet and priest. This is a common rhetorical device for bracketing material that belongs together. The criticism has, however, focused on the false prophets and the judgment due them.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2023%3A15/5"}
{"id":3911,"verse_id":"JER.23.25","translation_id":"net-engnet","book_id":"JER","chapter":23,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.25","text":"To have had a dream was not an illegitimate means of receiving divine revelation. God had revealed himself in the past to his servants through dreams (e.g., Jacob [ Gen 31:10-11 ] and Joseph [ Gen 37:6, 7, 9 ]) and God promised to reveal himself through dreams ( Num 12:6 ; Joel 2:28 [ 3:1 HT]). What was illegitimate was to use the dream to lead people away from the Lord ( Deut 13:1-5 [ 13:2-6 HT]). That was what the prophets were doing through their dreams which were “lies” and “the delusions of their own minds.” Through them they were making people forget who the Lord really was which was just like what their ancestors had done through worshiping Baal.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2023%3A25/2"}
{"id":3912,"verse_id":"JER.23.26","translation_id":"net-engnet","book_id":"JER","chapter":23,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.26","text":"See the parallel passage in Jer 14:13-15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2023%3A26/1"}
{"id":3913,"verse_id":"JER.23.32","translation_id":"net-engnet","book_id":"JER","chapter":23,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.32","text":"In the light of what has been said this is a rhetorical understatement; they are not only “not helping,” they are leading them to their doom (cf. vv. 19-22 ). This figure of speech is known as litotes.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2023%3A32/3"}
{"id":3914,"verse_id":"JER.24.1","translation_id":"net-engnet","book_id":"JER","chapter":24,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.1","text":"See 2 Kgs 24:10-17 (especially vv. 14-16). Nebuchadnezzar left behind the poorest people of the land under the puppet king Zedekiah. Jeconiah has already been referred to earlier in 13:18; 22:25-26 . The deportation referred to here occurred in 597 b.c. and included the priest Ezekiel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2024%3A1/1"}
{"id":3915,"verse_id":"JER.24.2","translation_id":"net-engnet","book_id":"JER","chapter":24,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.2","text":"See Isa 28:4 ; Hos 9:10 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2024%3A2/1"}
{"id":3916,"verse_id":"JER.24.6","translation_id":"net-engnet","book_id":"JER","chapter":24,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.6","text":"For these terms see Jer 1:10 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2024%3A6/3"}
{"id":3917,"verse_id":"JER.24.10","translation_id":"net-engnet","book_id":"JER","chapter":24,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.10","text":"See Jer 14:12 and the study note there.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2024%3A10/1"}
{"id":3918,"verse_id":"JER.25.1","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.1","text":"The year referred to would be 605 b.c. Jehoiakim had been placed on the throne of Judah as a puppet king by Pharaoh Necho after the defeat of Josiah at Megiddo in 609 b.c. ( 2 Kgs 23:34-35 ). According to Jer 46:2 Nebuchadnezzar defeated Necho at Carchemish in that same year. After defeating Necho, Nebuchadnezzar had hurried back to Babylon where he was made king. After being made king he then returned to Judah and attacked Jerusalem ( Dan 1:1 . The date given there is the third year of Jehoiakim but scholars are generally agreed that the dating there is based on a different system than the one here. It did not count the part of the year before New Year’s day as an official part of the king’s official rule. Hence, the third year there is the fourth year here.) The identity of the foe from the north referred to in general terms ( 4:6; 6:1; 15:12 ) now becomes clear.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A1/2"}
{"id":3919,"verse_id":"JER.25.3","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.3","text":"The year referred to would be 627 b.c . The same year is referred to in 1:2 in reference to his call to be a prophet.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A3/1"}
{"id":3920,"verse_id":"JER.25.9","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.9","text":"The many allusions to trouble coming from the north are now clarified: it is the armies of Babylon which included within it contingents from many nations. See 1:14, 15; 4:6; 6:1, 22; 10:22; 13:20 for earlier allusions.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A9/2"}
{"id":3921,"verse_id":"JER.25.9","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.9","text":"Nebuchadnezzar is called the Lord ’s servant also in Jer 27:6; 43:10 . He was the Lord ’s servant in that he was the agent used by the Lord to punish his disobedient people. Assyria was earlier referred to as the Lord ’s “rod” ( Isa 10:5-6 ) and Cyrus is called his “shepherd” and his “anointed” ( Isa 44:28; 45:1 ). P. C. Craigie, P. H. Kelley, and J. F. Drinkard ( Jeremiah 1-25 [WBC], 364) make the interesting observation that the terms here are very similar to the terms in v. 4 . The people of Judah ignored the servants, the prophets, he sent to turn them away from evil. So he will send other servants whom they cannot ignore.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A9/3"}
{"id":3922,"verse_id":"JER.25.9","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":9,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"25.9","text":"The Hebrew word translated “everlasting” is the word often translated “eternal.” However, it sometimes has a more limited time reference. For example it refers to the lifetime of a person who became a “lasting slave” to another person (see Exod 21:6 ; Deut 15:17 ). It is also used to refer to the long life wished for a king ( 1 Kgs 1:31 ; Neh 2:3 ). The time frame here is to be qualified at least with reference to Judah and Jerusalem as seventy years (see 29:10-14 and compare v. 12 ).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A9/6"}
{"id":3923,"verse_id":"JER.25.10","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.10","text":"Compare Jer 7:24 and 16:9 for this same dire prediction limited to Judah and Jerusalem.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A10/1"}
{"id":3924,"verse_id":"JER.25.10","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.10","text":"The sound of people grinding meal and the presence of lamps shining in their houses were signs of everyday life. The Lord is going to make these lands desolate (v. 11 ) destroying all signs of life. (The statement is, of course, hyperbolic or poetic exaggeration; even after the destruction of Jerusalem many people were left in the land.) For these same descriptions of everyday life applying to the end of life see the allegory in Eccl 12:3-6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A10/2"}
{"id":3925,"verse_id":"JER.25.11","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.11","text":"It should be noted that the text says that the nations will be subject to the king of Babylon for seventy years, not that they will lie desolate for seventy years. Though several proposals have been made for dating this period, many ignore this fact. This most likely refers to the period beginning with Nebuchadnezzar’s defeat of Pharaoh Necho at Carchemish in 605 b.c. and the beginning of his rule over Babylon. At this time Babylon became the dominant force in the area and continued to be so until the fall of Babylon in 538 b.c . More particularly Judah became a vassal state (cf. Jer 46:2 ; 2 Kgs 24:1 ) in 605 b.c. and was allowed to return to her homeland in 538 when Cyrus issued his edict allowing all the nations exiled by Babylon to return to their homelands. (See 2 Chr 36:21 and Ezra 1:2-4 ; the application there is made to Judah but the decree of Cyrus was broader.)","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A11/2"}
{"id":3926,"verse_id":"JER.25.15","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.15","text":"“Drinking from the cup of wrath” is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment which Judah was to suffer and from which God would deliver her ( Isa 51:17, 22 ) and Jeremiah’s contemporary Habakkuk uses it of Babylon “pouring out its wrath” on the nations and in turn being forced to drink the bitter cup herself ( Hab 2:15-16 ). In Jer 51:7 the Lord will identify Babylon as the cup which makes the nations stagger. In v. 16 drinking from the cup will be identified with the sword (i.e., wars) that the Lord will send against the nations. Babylon is also to be identified as the sword (cf. Jer 51:20-23 ). What is being alluded to here in highly figurative language is the judgment that the Lord will wreak on the nations listed here through the Babylonians. The prophecy given here in symbolical form is thus an expansion of the one in vv. 9-11 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A15/3"}
{"id":3927,"verse_id":"JER.25.19","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.19","text":"See further Jer 46:2-28 for the judgment against Egypt.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A19/1"}
{"id":3928,"verse_id":"JER.25.20","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.20","text":"The land of Uz was Job’s homeland ( Job 1:1 ). The exact location is unknown but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A20/2"}
{"id":3929,"verse_id":"JER.25.20","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.20","text":"See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A20/3"}
{"id":3930,"verse_id":"JER.25.20","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":20,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.20","text":"The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A20/4"}
{"id":3931,"verse_id":"JER.25.21","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.21","text":"See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A21/1"}
{"id":3932,"verse_id":"JER.25.21","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.21","text":"See further Jer 48:1-47 for the judgment against Moab.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A21/2"}
{"id":3933,"verse_id":"JER.25.21","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":21,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.21","text":"See further Jer 49:1-6 for the judgment against Ammon.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A21/3"}
{"id":3934,"verse_id":"JER.25.22","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.22","text":"Tyre and Sidon are mentioned within the judgment on the Philistines in Jer 47:4 . They were Phoenician cities to the north and west of Judah on the coast of the Mediterranean Sea in what is now Lebanon. map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A22/2"}
{"id":3935,"verse_id":"JER.25.22","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.22","text":"The connection with Tyre and Sidon suggests that these were Phoenician colonies. See also Isa 23:2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A22/3"}
{"id":3936,"verse_id":"JER.25.23","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.23","text":"Dedan and Tema are mentioned together in Isa 21:13-14 and located in the desert. They were located in the northern part of the Arabian peninsula south and east of Ezion Geber. Buz is not mentioned anywhere else and its location is unknown. Judgment against Dedan and Tema is mentioned in conjunction with the judgment on Edom in Jer 47:7-8.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A23/1"}
{"id":3937,"verse_id":"JER.25.25","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.25","text":"The kingdom of Zimri is mentioned nowhere else, so its location is unknown.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A25/1"}
{"id":3938,"verse_id":"JER.25.25","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.25","text":"See further Jer 49:34-39 for judgment against Elam.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A25/2"}
{"id":3939,"verse_id":"JER.25.25","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":25,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.25","text":"Elam and Media were east of Babylon; Elam in the south and Media in the north. They were in what is now western Iran.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A25/3"}
{"id":3940,"verse_id":"JER.25.30","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.30","text":"The word used here ( Heb “his habitation”) refers to the land of Canaan which the Lord chose to make his earthly dwelling ( Exod 15:13 ) and which was the dwelling place of his chosen people ( Jer 10:25 ; Isa 32:18 ). Judgment would begin at the “house of God” (v. 29 ; 1 Pet 4:17 ) but would extend to the rest of the earth (v. 29 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A30/4"}
{"id":3941,"verse_id":"JER.25.30","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"25.30","text":"The metaphor shifts from God as a lion to God as a mighty warrior ( Jer 20:11 ; Isa 42:13 ; Zeph 3:17 ) shouting in triumph over his foes. Within the metaphor is a simile where the warrior is compared to a person stomping on grapes to remove the juice from them in the making of wine. The figure will be invoked later in a battle scene where the sounds of joy in the grape harvest are replaced by the sounds of joy of the enemy soldiers ( Jer 48:33 ). The picture is drawn in more gory detail in Isa 63:1-6 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A30/5"}
{"id":3942,"verse_id":"JER.25.33","translation_id":"net-engnet","book_id":"JER","chapter":25,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.33","text":"The intent here is to emphasize the large quantity of those who are killed – there will be too many to insure proper mourning rites and proper burial.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2025%3A33/1"}
{"id":3943,"verse_id":"JER.26.1","translation_id":"net-engnet","book_id":"JER","chapter":26,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.1","text":"Beginning with up to the book narrates in third person style incidents in the life of Jeremiah and prophecies (or sermons) he gave in obedience to the Lord ’s commands. Baruch is the probable narrator, passing on information gleaned from Jeremiah himself. (See Jer 36:4, 18, 32; 45:1 and also 32:13-14 where it is clear that Baruch is Jeremiah’s scribe or secretary.) Chapters 26-29 contain narratives concerning reactions to Jeremiah’s prophecies and his conflict with the prophets who were prophesying that things would be all right (see, e.g., 14:14-15; 23:21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2026%3A1/1"}
{"id":3944,"verse_id":"JER.26.2","translation_id":"net-engnet","book_id":"JER","chapter":26,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.2","text":"It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1-15 . The message there is summarized here in vv. 3-6 . The primary interest here is in the response to that message.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2026%3A2/1"}
{"id":3945,"verse_id":"JER.26.6","translation_id":"net-engnet","book_id":"JER","chapter":26,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.6","text":"See the study note on Jer 7:13 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2026%3A6/2"}
{"id":3946,"verse_id":"JER.26.10","translation_id":"net-engnet","book_id":"JER","chapter":26,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.10","text":"These officials of Judah were officials from the royal court. They may have included some of the officials mentioned in Jer 36:12-25 . They would have been concerned about any possible “illegal” proceedings going on in the temple.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2026%3A10/1"}
{"id":3947,"verse_id":"JER.26.16","translation_id":"net-engnet","book_id":"JER","chapter":26,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.16","text":"Contrast v. 11 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2026%3A16/2"}
{"id":3948,"verse_id":"JER.26.18","translation_id":"net-engnet","book_id":"JER","chapter":26,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.18","text":"Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1 ) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12 . This is the only time in the OT where an OT prophet is quoted verbatim and identified.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2026%3A18/1"}
{"id":3949,"verse_id":"JER.26.18","translation_id":"net-engnet","book_id":"JER","chapter":26,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.18","text":"Hezekiah was co-regent with his father Ahaz from 729-715 b.c. and sole ruler from 715-686 b.c . His father was a wicked king who was responsible for the incursions of the Assyrians (; ). Hezekiah was a godly king, noted for his religious reforms and for his faith in the Lord in the face of the Assyrian threat (–19; 2 Chr 32:1-23 ). The deliverance of Jerusalem in response to his prayers of faith ( 2 Kgs 19:14-19, 29-36 ) was undoubtedly well-known to the people of Jerusalem and Judah and may have been one of the prime reasons for their misplaced trust in the inviolability of Zion/Jerusalem (see Ps 46, 76 ) though the people of Micah’s day already believed it too ( Mic 3:11 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2026%3A18/2"}
{"id":3950,"verse_id":"JER.26.18","translation_id":"net-engnet","book_id":"JER","chapter":26,"verse":18,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"26.18","text":"Zion was first of all the citadel that David captured ( 2 Sam 5:6-10 ), then the city of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2 ; Amos 1:2 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2026%3A18/4"}
{"id":3951,"verse_id":"JER.26.18","translation_id":"net-engnet","book_id":"JER","chapter":26,"verse":18,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"6","reference":"26.18","text":"There is irony involved in this statement. The text reads literally “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2026%3A18/6"}
{"id":3952,"verse_id":"JER.26.20","translation_id":"net-engnet","book_id":"JER","chapter":26,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.20","text":"This is a brief parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative here to show any involvement by Jehoiakim. This was a “lynch mob” instigated by the priests and false prophets which was stymied by the royal officials supported by some of the elders of Judah. Since it is disjunctive or parenthetical it is unclear whether this incident happened before or after that in the main narrative being reported.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2026%3A20/1"}
{"id":3953,"verse_id":"JER.26.22","translation_id":"net-engnet","book_id":"JER","chapter":26,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.22","text":"Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah’s prophecies read before them ( Jer 36:11-19 ). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah’s prophecies ( Jer 36:25 ). He may have been Jehoiakim’s father-in-law ( 2 Kgs 24:6, 8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2026%3A22/1"}
{"id":3954,"verse_id":"JER.26.23","translation_id":"net-engnet","book_id":"JER","chapter":26,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.23","text":"The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem ( 2 Kgs 23:6 ). The intent of reporting this is to show the ruthlessness of Jehoiakim.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2026%3A23/2"}
{"id":3955,"verse_id":"JER.26.24","translation_id":"net-engnet","book_id":"JER","chapter":26,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.24","text":"Ahikam son of Shaphan was an official during the reign of Jehoiakim’s father, Josiah ( 2 Kgs 22:12, 14 ). He was also the father of Gedaliah who became governor of Judah after the fall of Jerusalem ( Jer 40:5 ). The particle at the beginning of the verse is meant to contrast the actions of this man with the actions of Jehoiakim. The impression created by this verse is that it took more than just the royal officials’ opinion and the elders’ warnings to keep the priests and prophets from swaying popular opinion to put Jeremiah to death.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2026%3A24/1"}
{"id":3956,"verse_id":"JER.27.1","translation_id":"net-engnet","book_id":"JER","chapter":27,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.1","text":"The names of Jeremiah and of Nebuchadnezzar are spelled differently in the Hebrew of chapter 27-29 . That and other literary features show that these three chapters are all closely related. The events of these three chapters all take place within the space of one year (cf. 28:1; 29:17 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2027%3A1/1"}
{"id":3957,"verse_id":"JER.27.2","translation_id":"net-engnet","book_id":"JER","chapter":27,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.2","text":"The yoke is a common biblical symbol of political servitude (see, e.g., Deut 28:48 ; 1 Kgs 12:4, 9, 10 ). From the context of it is clear that it applied to taxation and the provision of conscript labor. In international political contexts it involved the payment of heavy tribute which was often conscripted from the citizens (see, e.g., 2 Kgs 15:19-20; 23:34-35 ) and the furnishing of military contingents for the sovereign’s armies (see, e.g., 2 Kgs 24:2 ). Jeremiah’s message here combines both a symbolic action (the wearing of a yoke) and words of explanation as in Jer 19:1-13 . (See Isa 20:1-6 for an example outside of Jeremiah.) The casting off of the yoke has been used earlier in Jer 2:20, 5:5 to refer to Israel’s failure to remain spiritually “subject” or faithful to God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2027%3A2/2"}
{"id":3958,"verse_id":"JER.27.3","translation_id":"net-engnet","book_id":"JER","chapter":27,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.3","text":"The nations of Edom , Moab , and Ammon were east of Judah. They were sometimes allies and sometimes enemies. The nations of Tyre and Sidon were on the sea coast north and west of Judah. They are best known for their maritime trade during the reign of Solomon. They were more commonly allies of Israel and Judah than enemies. map For the location of Sidon see Map1-A1 ; JP3-F3 ; JP4-F3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2027%3A3/2"}
{"id":3959,"verse_id":"JER.27.5","translation_id":"net-engnet","book_id":"JER","chapter":27,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.5","text":"See Dan 4:17 for a similar statement.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2027%3A5/2"}
{"id":3960,"verse_id":"JER.27.6","translation_id":"net-engnet","book_id":"JER","chapter":27,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.6","text":"See the study note on 25:9 for the significance of the application of this term to Nebuchadnezzar.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2027%3A6/2"}
{"id":3961,"verse_id":"JER.27.7","translation_id":"net-engnet","book_id":"JER","chapter":27,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.7","text":"This is a figure that emphasizes that they will serve for a long time but not for an unlimited duration. The kingdom of Babylon lasted a relatively short time by ancient standards. It lasted from 605 b.c. when Nebuchadnezzar defeated Necho at Carchemish until the fall of Babylon in 538 b.c . There were only four rulers. Nebuchadnezzar was succeeded by his son, Evil Merodach (cf. 52:31 ), and two other rulers who were not descended from him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2027%3A7/1"}
{"id":3962,"verse_id":"JER.27.9","translation_id":"net-engnet","book_id":"JER","chapter":27,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.9","text":"Various means of divination are alluded to in the OT. For example, Ezek 21:26-27 alludes to throwing down arrows to see which way they fall and consulting the shape of the liver of slaughtered animals. Gen 44:5 alludes to reading the future through pouring liquid in a cup. The means alluded to in this verse were all classified as pagan and prohibited as illegitimate in Deut 18:10-14 . The Lord had promised that he would speak to them through prophets like Moses ( Deut 18:15, 18 ). But even prophets could lie. Hence, the Lord told them that the test of a true prophet was whether what he said came true or not ( Deut 18:20-22 ). An example of false prophesying and the vindication of the true as opposed to the false will be given in the chapter that follows this.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2027%3A9/1"}
{"id":3963,"verse_id":"JER.27.9","translation_id":"net-engnet","book_id":"JER","chapter":27,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.9","text":"An example of this is seen in .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2027%3A9/2"}
{"id":3964,"verse_id":"JER.27.12","translation_id":"net-engnet","book_id":"JER","chapter":27,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.12","text":"The verbs in this verse are all plural. They are addressed to Zedekiah and his royal advisers (compare 22:2 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2027%3A12/2"}
{"id":3965,"verse_id":"JER.27.15","translation_id":"net-engnet","book_id":"JER","chapter":27,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.15","text":"The verbs are again plural referring to the king and his royal advisers.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2027%3A15/2"}
{"id":3966,"verse_id":"JER.27.16","translation_id":"net-engnet","book_id":"JER","chapter":27,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.16","text":"This refers to the valuable articles of the temple treasury which were carried off by Nebuchadnezzar four years earlier when he carried off Jeconiah, his family, some of his nobles, and some of the cream of Judean society ( 2 Kgs 24:10-16 , especially v. 13 and see also vv. 19-20 in the verses following).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2027%3A16/2"}
{"id":3967,"verse_id":"JER.27.21","translation_id":"net-engnet","book_id":"JER","chapter":27,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.21","text":"Some of the flavor of the repetitive nature of Hebrew narrative is apparent in vv. 19-21 . In the Hebrew original vv. 19-20 are all one long sentence with complex coordination and subordinations. I.e., all the objects in v. 19 are all objects of the one verb “has spoken about” and the description in v. 20 is one long relative or descriptive clause. The introductory “For the Lord …has already spoken” is repeated in v. 21 from v. 19 and reference is made to the same articles once again, only in the terms that were used in v. 18 b. By this means, attention is focused for these people (here the priests and the people) on articles which were of personal concern for them and the climax or the punch line is delayed to the end. The point being made is that the false prophets are mistaken; not only will the articles taken to Babylon not be returned “very soon” but the Lord had said that the ones that remained would be taken there as well. They ought rather pray that the Lord will change his mind and not carry them off as well.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2027%3A21/2"}
{"id":3968,"verse_id":"JER.28.2","translation_id":"net-engnet","book_id":"JER","chapter":28,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.2","text":"See the study note on 27:2 for this figure. Hananiah is given the same title “the prophet” as Jeremiah throughout the chapter and claims to speak with the same authority (compare v. 2 a with 27:21 a). He even speaks like the true prophet; the verb form “I will break” is in the “prophetic perfect” emphasizing certitude. His message here is a contradiction of Jeremiah’s message recorded in the preceding chapter (compare especially v. 3 with 27:16, 19-22 and v. 4 with 22:24-28 ). The people and the priests are thus confronted with a choice of whom to believe. Who is the “true” prophet and who is the “false” one? Only fulfillment of their prophecies will prove which is which (see Deut 18:21-22 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2028%3A2/2"}
{"id":3969,"verse_id":"JER.28.14","translation_id":"net-engnet","book_id":"JER","chapter":28,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.14","text":"The emphasis is on the absoluteness of Nebuchadnezzar’s control. The statement is once again rhetorical and not to be taken literally. See the study note on 27:6 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2028%3A14/3"}
{"id":3970,"verse_id":"JER.28.16","translation_id":"net-engnet","book_id":"JER","chapter":28,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.16","text":"There is a play on words here in Hebrew between “did not send you” and “will…remove you.” The two verbs are from the same root word in Hebrew. The first is the simple active and the second is the intensive.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2028%3A16/1"}
{"id":3971,"verse_id":"JER.28.16","translation_id":"net-engnet","book_id":"JER","chapter":28,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.16","text":"In giving people false assurances of restoration when the Lord had already told them to submit to Babylon, Hananiah was really counseling rebellion against the Lord . What Hananiah had done was contrary to the law of Deut 13:6 and was punishable by death.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2028%3A16/2"}
{"id":3972,"verse_id":"JER.28.17","translation_id":"net-engnet","book_id":"JER","chapter":28,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.17","text":"Comparison with Jer 28:1 shows that this whole incident took place in the space of two months. Hananiah had prophesied that the captivity would be over before two years had past. However, before two months were past, Hananiah himself died in fulfillment of Jeremiah’s prophecy of his death. His death was a validation of Jeremiah as a true prophet. The subsequent events of 588 b.c. would validate Jeremiah’s prophesies and invalidate those of Hananiah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2028%3A17/1"}
{"id":3973,"verse_id":"JER.29.2","translation_id":"net-engnet","book_id":"JER","chapter":29,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.2","text":"See 2 Kgs 24:14-16 and compare the study note on Jer 24:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2029%3A2/2"}
{"id":3974,"verse_id":"JER.29.3","translation_id":"net-engnet","book_id":"JER","chapter":29,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.3","text":"Elasah son of Shaphan may have been the brother of Ahikam, who supported Jeremiah when the priests and the prophets in Jerusalem sought to kill Jeremiah for preaching that the temple and the city would be destroyed (cf. 26:24 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2029%3A3/1"}
{"id":3975,"verse_id":"JER.29.3","translation_id":"net-engnet","book_id":"JER","chapter":29,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.3","text":"This individual is not the same as the Gemariah mentioned in 36:10, 11, 12, 25 who was one of the officials who sought to have the first scroll of Jeremiah’s prophecies preserved. He may, however, have been a son or grandson of the High Priest who discovered the book of the law during the reign of Josiah (cf., e.g., 2 Kgs 22:8, 10 ) which was so instrumental in Josiah’s reforms.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2029%3A3/2"}
{"id":3976,"verse_id":"JER.29.3","translation_id":"net-engnet","book_id":"JER","chapter":29,"verse":3,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.3","text":"It is unclear whether this incident preceded or followed those in the preceding chapter. It is known from 52:59 that Zedekiah himself had made a trip to Babylon in the same year mentioned in 28:1 and that Jeremiah had used that occasion to address a prophecy of disaster to Babylon. It is not impossible that Jeremiah sent two such disparate messages at the same time (see Jer 25:8-11, 12-14, 17-18, 26 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2029%3A3/3"}
{"id":3977,"verse_id":"JER.29.8","translation_id":"net-engnet","book_id":"JER","chapter":29,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.8","text":"See the study notes on 27:9 for this term.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2029%3A8/2"}
{"id":3978,"verse_id":"JER.29.10","translation_id":"net-engnet","book_id":"JER","chapter":29,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.10","text":"See the study note on Jer 25:11 for the reckoning of the seventy years.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2029%3A10/1"}
{"id":3979,"verse_id":"JER.29.22","translation_id":"net-engnet","book_id":"JER","chapter":29,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.22","text":"Being roasted to death in the fire appears to have been a common method of execution in Babylon. See Dan 3:6, 19-21 . The famous law code of the Babylonian king Hammurabi also mandated this method of execution for various crimes a thousand years earlier. There is a satirical play on words involving their fate, “roasted them to death” ( קָלָם , qalam ), and the fact that that fate would become a common topic of curse ( קְלָלָה , qÿlalah ) pronounced on others in Babylon.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2029%3A22/1"}
{"id":3980,"verse_id":"JER.29.25","translation_id":"net-engnet","book_id":"JER","chapter":29,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.25","text":"Jer 29:24-32 are concerned with Jeremiah’s interaction with a false prophet named Shemaiah. The narrative in this section is not in strict chronological order and is somewhat elliptical. It begins with a report of a message that Jeremiah appears to have delivered directly to Shemaiah and refers to a letter that Shemaiah sent to the priest Zephaniah encouraging him to reprimand Jeremiah for what Shemaiah considered treasonous words in his letter to the exiles (vv. 24-28 ; compare v. 28 with v. 5 ). However, Jeremiah is in Jerusalem and Shemaiah is in Babylon. The address must then be part of a second letter Jeremiah sent to Babylon. Following this the narrative refers to Zephaniah reading Shemaiah’s letter to Jeremiah and Jeremiah sending a further letter to the captives in Babylon (vv. 29-32 ). This is probably not a third letter but part of the same letter in which Jeremiah reprimands Shemaiah for sending his letter to Zephaniah (vv. 25-28 ; the same letter referred to in v. 29 ). The order of events thus is: Jeremiah sent a letter to the captives counseling them to settle down in Babylon (vv. 1-23 ). Shemaiah sent a letter to Zephaniah asking him to reprimand Jeremiah (vv. 26-28 ). After Zephaniah read that letter to Jeremiah (v. 29 ), Jeremiah wrote a further letter to Babylon reprimanding him (vv. 25-28, 31 ) and pronouncing judgment on him (v. 32 ). The elliptical nature of the narrative is reflected in the fact that vv. 25-27 are part of a long causal sentence which sets forth an accusation but has no corresponding main clause or announcement of judgment. This kind of construction involves a rhetorical figure (called aposiopesis) where what is begun is not finished for various rhetorical reasons. Here the sentence that is broken off is part of an announcement of judgment which is not picked up until v. 32 after a further (though related) accusation (v. 31 b).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2029%3A25/3"}
{"id":3981,"verse_id":"JER.29.25","translation_id":"net-engnet","book_id":"JER","chapter":29,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"29.25","text":"According to Jer 52:24 and 2 Kgs 25:18 Zephaniah son of Maaseiah was second in command to the high priest. He was the high ranking priest who was sent along with a civic official to inquire of the Lord ’s will from Jeremiah by Zedekiah on two separate occasions ( Jer 21:1; 37:3 ).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2029%3A25/6"}
{"id":3982,"verse_id":"JER.29.26","translation_id":"net-engnet","book_id":"JER","chapter":29,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.26","text":"The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat ( 1 Sam 21:14 ). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words ( 2 Kgs 9:11 ; Hos 9:7 and here).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2029%3A26/3"}
{"id":3983,"verse_id":"JER.29.28","translation_id":"net-engnet","book_id":"JER","chapter":29,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.28","text":"See v. 5 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2029%3A28/2"}
{"id":3984,"verse_id":"JER.29.32","translation_id":"net-engnet","book_id":"JER","chapter":29,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.32","text":"Compare the same charge against Hananiah in Jer 28:16 and see the note there. In this case, the false prophesy of Shemaiah is not given but it likely had the same tenor since he wants Jeremiah reprimanded for saying that the exile will be long and the people are to settle down in Babylon.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2029%3A32/2"}
{"id":3985,"verse_id":"JER.30.3","translation_id":"net-engnet","book_id":"JER","chapter":30,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"30.3","text":"As the nations of Israel and Judah were united in their sin and suffered the same fate – that of exile and dispersion – (cf. Jer 3:8; 5:11; 11:10, 17 ) so they will ultimately be regathered from the nations and rejoined under one king, a descendant of David, and regain possession of their ancestral lands. The prophets of both the eighth and seventh century looked forward to this ideal (see, e.g., Hos 1:11 ( 2:2 HT); Isa 11:11-13 ; Jer 23:5-6; 30:3; 33:7 ; Ezek 37:15-22 ). This has already been anticipated in Jer 3:18 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2030%3A3/4"}
{"id":3986,"verse_id":"JER.30.10","translation_id":"net-engnet","book_id":"JER","chapter":30,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.10","text":"Compare the ideals of the Mosaic covenant in Lev 26:6 , the Davidic covenant in 2 Sam 7:10-11 , and the new covenant in Ezek 34:25-31 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2030%3A10/3"}
{"id":3987,"verse_id":"JER.30.12","translation_id":"net-engnet","book_id":"JER","chapter":30,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"30.12","text":"The wounds to the body politic are those of the incursions from the enemy from the north referred to in Jer 4:6; 6:1 over which Jeremiah and even God himself have lamented ( Jer 8:21; 10:19; 14:17 ). The enemy from the north has been identified as Babylon and has been identified as the agent of God’s punishment of his disobedient people ( Jer 1:15; 4:6; 25:9 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2030%3A12/3"}
{"id":3988,"verse_id":"JER.30.16","translation_id":"net-engnet","book_id":"JER","chapter":30,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.16","text":"With the exception of the second line there is a definite attempt at wordplay in each line to underline the principle of lex talionis on a national and political level. This principle has already been appealed to in the case of the end of Babylonian sovereignty in 25:14; 27:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2030%3A16/2"}
{"id":3989,"verse_id":"JER.30.18","translation_id":"net-engnet","book_id":"JER","chapter":30,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.18","text":"Heb “on its tel.” A tel is a site where successive layers of occupation are built upon one another after the destruction or decay of the former city. The original site was not abandoned because it had been chosen for strategic purposes, such as proximity to water or ease of defense. Many modern archaeological sites have the designation “Tel” as a component of their name because of this practice.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2030%3A18/2"}
{"id":3990,"verse_id":"JER.30.19","translation_id":"net-engnet","book_id":"JER","chapter":30,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.19","text":"Compare Jer 29:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2030%3A19/2"}
{"id":3991,"verse_id":"JER.30.21","translation_id":"net-engnet","book_id":"JER","chapter":30,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.21","text":"The statement their ruler will come from their own number accords with the regulation in Deut 17:15 . They would not be ruled by a foreign leader but by one of their own people. In v. 9 he is specifically said to come from the Davidic line. See the study note there.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2030%3A21/1"}
{"id":3992,"verse_id":"JER.30.21","translation_id":"net-engnet","book_id":"JER","chapter":30,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.21","text":"Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10 ; Lev 16:10; 21:17; 22:3 ). Uzziah king of Judah violated this and suffered leprosy for having done so ( 2 Chr 26:16-20 ). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13-14 ; 1 Kgs 8:22, 54-55 ). Here reference is probably not to the normal prerogatives of offering sacrifice or burning incense but access to God’s special presence at special times for the purpose of consultation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2030%3A21/2"}
{"id":3993,"verse_id":"JER.30.22","translation_id":"net-engnet","book_id":"JER","chapter":30,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.22","text":"This was their highest privilege (cf. Exod 6:7 , Lev 26:12 ; Jer 24:7 ) but also their greatest responsibility (cf. Jer 7:3; 11:4 ). It is a formula referring to a covenant relationship in which God pledges to protect, provide, and be present with his people and they in turn promise to be loyal and obedient to him (see Deut 26:17-18; 29:10-13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2030%3A22/1"}
{"id":3994,"verse_id":"JER.30.24","translation_id":"net-engnet","book_id":"JER","chapter":30,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.24","text":"Jer 30:23-24 are almost a verbatim repetition of 23:19-20 . There the verses were addressed to the people of Jerusalem as a warning that the false prophets had no intimate awareness of the Lord ’s plans which were plans of destruction for wicked Israel not plans of peace and prosperity. Here they function as further assurance that the Lord will judge the wicked nations oppressing them when he reverses their fortunes and restores them once again to the land as his special people (cf. vv. 18-22 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2030%3A24/1"}
{"id":3995,"verse_id":"JER.31.1","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.1","text":"This verse repeats v. 22 but with specific reference to all the clans of Israel , i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel ( 31:3-20 ) and Judah ( 31:21-25 ) and their reunification in the land ( 31:27-29 ) under a new covenant relation with God ( 31:31-37 ). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A1/1"}
{"id":3996,"verse_id":"JER.31.4","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.4","text":"Contrast Jer 7:34 and 25:10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A4/2"}
{"id":3997,"verse_id":"JER.31.5","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.5","text":"The terms used here refer to the enjoyment of a period of peace and stability and the reversal of the curse (contrast, e.g., Deut 28:30 ). The Hebrew word translated “enjoy its fruit” is a technical one that refers to the owner of a vineyard getting to enjoy its fruit in the fifth year after it was planted, the crops of the first three years lying fallow, and that of the fourth being given to the Lord (cf. Lev 19:23-25 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A5/2"}
{"id":3998,"verse_id":"JER.31.6","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.6","text":"Watchmen were stationed at vantage points to pass on warning of coming attack ( Jer 6:17 ; Ezek 33:2, 6 ) or to spread the news of victory ( Isa 52:8 ). Here reference is made to the watchmen who signaled the special times of the year such as the new moon and festival times when Israel was to go to Jerusalem to worship. Reference is not made to these in the Hebrew Bible but there is a good deal of instruction regarding them in the later Babylonian Talmud.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A6/1"}
{"id":3999,"verse_id":"JER.31.6","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.6","text":"Not only will Israel and Judah be reunited under one ruler (cf. 23:5-6 ), but they will share a unified place and practice of worship once again in contrast to Israel using the illicit places of worship, illicit priesthood, and illicit feasts instituted by Jeroboam ( 1 Kgs 12:26-31 ) and continued until the downfall of Samaria in 722 b.c .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A6/2"}
{"id":4000,"verse_id":"JER.31.9","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.9","text":"Jer 31:8-9 are reminiscent of the “New Exodus” motif of Isa 40-66 which has already been referred to in Jer 16:14-15; 23:7-8 . See especially Isa 35:3-10; 40:3-5, 11; 41:17-20; 42:14-17; 43:16-21; 49:9-13 . As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7-8 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A9/2"}
{"id":4001,"verse_id":"JER.31.9","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"31.9","text":"Ephraim was the second son of Joseph who was elevated to a place of prominence in the family of Jacob by the patriarch’s special blessing. It was the strongest tribe in northern Israel and Samaria lay in its territory. It is often used as a poetic parallel for Israel as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God’s son and the object of his special care and concern ( Exod 4:22 ; Deut 32:6 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A9/3"}
{"id":4002,"verse_id":"JER.31.11","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.11","text":"Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “will set…free” is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15 ). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage ( Deut 15:15 ; Mic 6:4 ) and its deliverance from Babylonian exile ( Isa 35:10 ). The word translated “secure their release” is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative ( Lev 25:48, 49 ) or paid the price to restore a relative’s property seized to pay a debt ( Lev 25:25, 33 ). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage ( Exod 6:6 ) or release from Babylonian exile ( Isa 43:1-4; 44:22 ). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A11/1"}
{"id":4003,"verse_id":"JER.31.15","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.15","text":"Ramah is a town in Benjamin approximately five miles (8 km) north of Jerusalem. It was on the road between Bethel and Bethlehem. Traditionally, Rachel’s tomb was located near there at a place called Zelzah ( 1 Sam 10:2 ). Rachel was the mother of Joseph and Benjamin and was very concerned about having children because she was barren ( Gen 30:1-2 ) and went to great lengths to have them ( Gen 30:3, 14-15, 22-24 ). She was the grandmother of Ephraim and Manasseh which were two of the major tribes in northern Israel. Here Rachel is viewed metaphorically as weeping for her “children,” the descendants of Ephraim and Manasseh, who had been carried away into captivity in 722 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A15/1"}
{"id":4004,"verse_id":"JER.31.22","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.22","text":"Israel’s backsliding is forgotten and forgiven. They had once been characterized as an apostate people ( 3:14, 22 ; the word “apostate” and “unfaithful” are the same in Hebrew) and figuratively depicted as an adulterous wife ( 3:20 ). Now they are viewed as having responded to his invitation (compare 31:18-19 with 3:22-25 ). Hence they are no longer depicted as an unfaithful daughter but as an unsullied virgin (see the literal translation of “my dear children” in vv. 4, 21 and the study note on v. 4 .)","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A22/2"}
{"id":4005,"verse_id":"JER.31.22","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"31.22","text":"Heb “create.” This word is always used with God as the subject and refers to the production of something new or unique, like the creation of the world and the first man and woman ( Gen 1:1; 2:3; 1:27; 5:1 ) or the creation of a new heavens and a new earth in a new age ( Isa 65:17 ), or the bringing about of new and unique circumstances ( Num 16:30 ). Here reference is made contextually to the new exodus, that marvelous deliverance which will be so great that the old will pale in comparison (see the first note on v. 9 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A22/4"}
{"id":4006,"verse_id":"JER.31.23","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"31.23","text":"The blessing pronounced on the city of Zion/Jerusalem by the restored exiles looks at the restoration of its once exalted state as the city known for its sanctity and its just dealing (see Isa 1:21 and ). This was a reversal of the state of Jerusalem in the time of Isaiah and Jeremiah where wickedness not righteousness characterized the inhabitants of the city (cf. Isa 1:21 ; Jer 4:14; 5:1; 13:27 ). The blessing here presupposes the rebuilding of the city of Jerusalem and the temple which gave the city its sanctity.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A23/4"}
{"id":4007,"verse_id":"JER.31.30","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.30","text":"The Lord answers their charge by stating that each person is responsible for his own sin and will himself bear the consequences. has a more extended treatment of this and shows that this extends not just to the link between parents and children but between former behavior and future behavior of the same individual. To a certain extent the principle articulated here is anticipatory of the statement in v. 34 which refers to the forgiveness of former sins.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A30/1"}
{"id":4008,"verse_id":"JER.31.33","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"31.33","text":"Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2 .","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A33/7"}
{"id":4009,"verse_id":"JER.31.34","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.34","text":"This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A34/2"}
{"id":4010,"verse_id":"JER.31.37","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.37","text":"This answers Jeremiah’s question in 14:19 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A37/1"}
{"id":4011,"verse_id":"JER.31.40","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.40","text":"It is generally agreed that this refers to the Hinnom Valley which was on the southwestern and southern side of the city. It was here where the people of Jerusalem had burned their children as sacrifices and where the Lord had said that there would be so many dead bodies when he punished them that they would be unable to bury all of them (cf. Jer 7:31-32 ). Reference here may be to those dead bodies and to the ashes of the cremated victims. This defiled place would be included within the holy city.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A40/1"}
{"id":4012,"verse_id":"JER.31.40","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":40,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"31.40","text":"The Kidron Valley is the valley that joins the Hinnom Valley in the southeastern corner of the city and runs northward on the east side of the city.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A40/3"}
{"id":4013,"verse_id":"JER.31.40","translation_id":"net-engnet","book_id":"JER","chapter":31,"verse":40,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"31.40","text":"The Horse Gate is mentioned in Neh 3:28 and is generally considered to have been located midway along the eastern wall just south of the temple area.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2031%3A40/5"}
{"id":4014,"verse_id":"JER.32.2","translation_id":"net-engnet","book_id":"JER","chapter":32,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.2","text":"Jer 32:2-5 are parenthetical, giving the background for the actual report of what the Lord said in v. 7 . The background is significant because it shows that Jeremiah was predicting the fall of the city and the kingdom and was being held prisoner for doing so. Despite this pessimistic outlook, the Lord wanted Jeremiah to demonstrate his assurance of the future restoration (which has been the topic of the two preceding chapters) by buying a field as a symbolic act that the Israelites would again one day regain possession of their houses, fields, and vineyards (vv. 15, 44 ). (For other symbolic acts with prophetic import see Jer 13, 19 .)","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2032%3A2/1"}
{"id":4015,"verse_id":"JER.32.2","translation_id":"net-engnet","book_id":"JER","chapter":32,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.2","text":"According to Jer 39:1 the siege began in Zedekiah’s ninth year (i.e., in 589/88 b.c. ). It had been interrupted while the Babylonian army was occupied with fighting against an Egyptian force that had invaded Judah. During this period of relaxed siege Jeremiah had attempted to go to his home town in Anathoth to settle some property matters, had been accused of treason, and been thrown into a dungeon ( 37:11-15 ). After appealing to Zedekiah he had been moved from the dungeon to the courtyard of the guardhouse connected to the palace ( 37:21 ) where he remained confined until Jerusalem was captured in 587/86 b.c. ( 38:28 ). map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2032%3A2/2"}
{"id":4016,"verse_id":"JER.32.5","translation_id":"net-engnet","book_id":"JER","chapter":32,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"32.5","text":"The pronouns are plural here, referring to the people of Judah and Jerusalem. Jeremiah had counseled that they surrender (cf. 27:12; 21:8-10 ) because they couldn’t succeed against the Babylonian army even under the most favorable circumstances ( 37:3-10 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2032%3A5/3"}
{"id":4017,"verse_id":"JER.32.7","translation_id":"net-engnet","book_id":"JER","chapter":32,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.7","text":"Underlying this request are the laws of redemption of property spelled out in Lev 25:25-34 and illustrated in Ruth 4:3-4 . Under these laws, if a property owner became impoverished and had to sell his land, the nearest male relative had the right and duty to buy it so that it would not pass out of the use of the extended family. The land, however, would not actually belong to Jeremiah because in the year of Jubilee it reverted to its original owner. All Jeremiah was actually buying was the right to use it ( Lev 25:13-17 ). Buying the field, thus, did not make any sense (thus Jeremiah’s complaint in v. 25 ) other than the fact that the Lord intended to use Jeremiah’s act as a symbol of a restored future in the land.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2032%3A7/2"}
{"id":4018,"verse_id":"JER.32.15","translation_id":"net-engnet","book_id":"JER","chapter":32,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.15","text":"The significance of the symbolic act performed by Jeremiah as explained here was a further promise (see the “again” statements in 31:4, 5, 23 and the “no longer” statements in 31:12, 29, 34, 40 ) of future restoration beyond the destruction implied in vv. 3-5 . After the interruption of exile, normal life of buying and selling of fields, etc. would again be resumed and former property rights would be recognized.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2032%3A15/2"}
{"id":4019,"verse_id":"JER.32.29","translation_id":"net-engnet","book_id":"JER","chapter":32,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.29","text":"Compare Jer 19:13 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2032%3A29/2"}
{"id":4020,"verse_id":"JER.32.35","translation_id":"net-engnet","book_id":"JER","chapter":32,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.35","text":"Compare Jer 7:30-31; 19:5 and the study notes on 7:30 . The god Molech is especially associated with the practice of child sacrifice ( Lev 18:21; 20:2-5 ; 2 Kgs 23:10 ). In 1 Kgs 11:7 this god is identified as the god of the Ammonites who is also called Milcom in 1 Kgs 11:5 ; 2 Kgs 23:13 . Child sacrifice, however, was not confined to this god; it was also made to the god Baal ( Jer 19:5 ) and to other idols that the Israelites had set up ( Ezek 16:20-21 ). This practice was, however, strictly prohibited in Israel ( Lev 18:21; 20:2-5 ; Deut 12:31; 18:10 ). It was this practice as well as other pagan rites that Manasseh had instituted in Judah that ultimately led to Judah’s demise ( 2 Kgs 24:3-4 ). Though Josiah tried to root these pagan practices ( 2 Kgs 23:4-14 ) out of Judah he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God ( Jer 3:10; 12:2 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2032%3A35/1"}
{"id":4021,"verse_id":"JER.32.36","translation_id":"net-engnet","book_id":"JER","chapter":32,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"32.36","text":"Compare Jer 32:24, 28 . In 32:24 this is Jeremiah’s statement just before he expresses his perplexity about the Lord ’s command to buy the field of his cousin in spite of the certainty of the city’s demise. In 32:28 it is the Lord ’s affirmation that the city will indeed fall. Here, the Lord picks up Jeremiah’s assessment only to add a further prophesy (vv. 37-41 ) of what is just as sure to happen (v. 42 ). This is the real answer to Jeremiah’s perplexity. Verses 28-35 are an assurance that the city will indeed be captured and a reiteration again of the reason for its demise. The structure of the two introductions in v. 28 and v. 36 are parallel and flow out of the statement that the Lord is God of all mankind and nothing is too hard for him (neither destruction nor restoration [cf. 1:10 ]).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2032%3A36/3"}
{"id":4022,"verse_id":"JER.32.38","translation_id":"net-engnet","book_id":"JER","chapter":32,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.38","text":"The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40 ). See also 24:7; 30:22; 31:1 and the study note on 30:22 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2032%3A38/1"}
{"id":4023,"verse_id":"JER.33.1","translation_id":"net-engnet","book_id":"JER","chapter":33,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.1","text":"The introductory statement here ties this incident in with the preceding chapter which was the first time that the Lord spoke to him about the matters discussed here. There is no indication of how much time passed between the two incidents though it appears that the situation has worsened somewhat (cf. v. 4 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2033%3A1/1"}
{"id":4024,"verse_id":"JER.33.5","translation_id":"net-engnet","book_id":"JER","chapter":33,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.5","text":"This refers to the tearing down of buildings within the city to strengthen the wall or to fill gaps in it which had been broken down by the Babylonian battering rams. For a parallel to this during the siege of Sennacherib in the time of Hezekiah see Isa 22:10 ; 2 Chr 32:5 . These torn-down buildings were also used as burial mounds for those who died in the fighting or through starvation and disease during the siege. The siege prohibited them from taking the bodies outside the city for burial and leaving them in their houses or in the streets would have defiled them.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2033%3A5/2"}
{"id":4025,"verse_id":"JER.33.6","translation_id":"net-engnet","book_id":"JER","chapter":33,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.6","text":"Compare Jer 30:17 . Jerusalem is again being personified and her political and spiritual well-being are again in view.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2033%3A6/2"}
{"id":4026,"verse_id":"JER.33.8","translation_id":"net-engnet","book_id":"JER","chapter":33,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.8","text":"Compare Jer 31:34 ; Ezek 36:25, 33 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2033%3A8/1"}
{"id":4027,"verse_id":"JER.33.11","translation_id":"net-engnet","book_id":"JER","chapter":33,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.11","text":"What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2033%3A11/2"}
{"id":4028,"verse_id":"JER.33.11","translation_id":"net-engnet","book_id":"JER","chapter":33,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"33.11","text":"This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1 ) and communal songs of thanksgiving (e.g., where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord ’s continuing providence).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2033%3A11/3"}
{"id":4029,"verse_id":"JER.33.13","translation_id":"net-engnet","book_id":"JER","chapter":33,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.13","text":"Heb “Sheep will again pass under the hands of the counter.” This appears to be a reference to counting the sheep to make sure that none was missing as they returned to the fold. See the same idiom in Lev 27:52 and in the metaphor in Ezek 20:37 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2033%3A13/1"}
{"id":4030,"verse_id":"JER.33.13","translation_id":"net-engnet","book_id":"JER","chapter":33,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.13","text":"Compare Jer 32:44 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2033%3A13/2"}
{"id":4031,"verse_id":"JER.33.14","translation_id":"net-engnet","book_id":"JER","chapter":33,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.14","text":"This refers at the very least to the promises of Jer 23:5-6, 7-8; 30:3; 31:27, 31 where the same formula “The time will certainly come ( Heb “Behold the days are coming”)” occurs. Reference may also be to the promises through the earlier prophets of what is alluded to here, i.e., the restoration of Israel and Judah under a Davidic ruler and the revival of the offerings (cf. Hos 1:10-11; 3:4-5 ; Amos 9:11-12 ; Isa 11:1-5, 10-16 ; Jer 30:9, 21 for the former and Jer 31:14; 33:11 for the latter).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2033%3A14/2"}
{"id":4032,"verse_id":"JER.33.17","translation_id":"net-engnet","book_id":"JER","chapter":33,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"33.17","text":"It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2033%3A17/2"}
{"id":4033,"verse_id":"JER.34.5","translation_id":"net-engnet","book_id":"JER","chapter":34,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.5","text":"The intent of this oracle may have been to contrast the fate of Zedekiah with that of Jehoiakim who was apparently executed, went unmourned, and was left unburied (contrast Jer 22:18-19 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2034%3A5/2"}
{"id":4034,"verse_id":"JER.34.11","translation_id":"net-engnet","book_id":"JER","chapter":34,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.11","text":"Most commentators are agreed that the incident referred to here occurred during the period of relief from the siege provided by the Babylonians going off to fight against the Egyptians who were apparently coming to Zedekiah’s aid (compare vv. 21-22 with 37:5, 7 ). The freeing of the slaves had occurred earlier, under the crisis of the siege while the people were more responsive to the Lord due to the threat of destruction (cf. v. 15 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2034%3A11/1"}
{"id":4035,"verse_id":"JER.34.14","translation_id":"net-engnet","book_id":"JER","chapter":34,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.14","text":"Compare Deut 15:12-18 for the complete statement of this law. Here only the first part of it is cited.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2034%3A14/1"}
{"id":4036,"verse_id":"JER.34.15","translation_id":"net-engnet","book_id":"JER","chapter":34,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.15","text":"This refers to the temple. See Jer 7:10, 11, 14, 30 and see the translator’s note on 7:10 and the study note on 10:25 for the explanation of the idiom involved here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2034%3A15/2"}
{"id":4037,"verse_id":"JER.34.16","translation_id":"net-engnet","book_id":"JER","chapter":34,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.16","text":"The verb at the beginning of v. 15 and v. 16 are the same in the Hebrew. They had two changes of heart ( Heb “you turned”), one that was pleasing to him ( Heb “right in his eyes”) and one that showed they did not honor him ( Heb “profaned [or belittled] his name”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2034%3A16/1"}
{"id":4038,"verse_id":"JER.34.16","translation_id":"net-engnet","book_id":"JER","chapter":34,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.16","text":"Heb “you profaned my name.” His name had been invoked in the oath confirming the covenant. Breaking the covenant involved taking his name in vain (cf. Exod 20:7 ; Deut 5:11 ; Jer 5:2 ). Hence the one who bore the name was not treated with the special honor and reverence due him (see the study note on 23:27 for the significance of “name” in the OT).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2034%3A16/2"}
{"id":4039,"verse_id":"JER.34.17","translation_id":"net-engnet","book_id":"JER","chapter":34,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.17","text":"This is, of course, a metaphorical and ironical use of the term “to grant freedom to.” It is, however, a typical statement of the concept of talionic justice which is quite often operative in God’s judgments in the OT (cf., e.g., Obad 15 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2034%3A17/2"}
{"id":4040,"verse_id":"JER.34.17","translation_id":"net-engnet","book_id":"JER","chapter":34,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"34.17","text":"Compare Jer 15:4; 24:9; 29:18 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2034%3A17/4"}
{"id":4041,"verse_id":"JER.34.18","translation_id":"net-engnet","book_id":"JER","chapter":34,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.18","text":"See the study note on v. 8 for explanation and parallels.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2034%3A18/1"}
{"id":4042,"verse_id":"JER.34.20","translation_id":"net-engnet","book_id":"JER","chapter":34,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.20","text":"See this same phrase in Jer 7:33; 16:4; 19:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2034%3A20/1"}
{"id":4043,"verse_id":"JER.35.1","translation_id":"net-engnet","book_id":"JER","chapter":35,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.1","text":"The introductory statement here shows that this incident is earlier than those in –34 which all take place in the reign of Zedekiah. Jehoiakim ruled from 609/8 b.c. until 598/97 b.c. and his brother Zedekiah followed him after a brief reign of three months by Jehoiakim’s son who was captured by Nebuchadnezzar and taken to Babylon. Zedekiah ruled from 598/7 b.c. until the kingdom fell in 587/86. The position of this chapter is out of chronological order emphasizing the theme of covenant infidelity ( Jer 34; 35:12-17 ) versus the faithfulness to his commands that God expected from Israel as illustrated by the Rechabites’ faithfulness to the commands of their progenitor. This is thus another one of those symbolic acts in Jeremiah which have significance to the message of the book (compare Jer 13, 19 ). This incident likely took place during the time that people living in the countryside like the Rechabites were forced to take shelter in the fortified cities because of the raiding parties that Nebuchadnezzar had sent against Jehoiakim after he had rebelled against him in 603 b.c. (compare v. 11 and Jer 4:5 with 2 Kgs 24:1-2 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2035%3A1/1"}
{"id":4044,"verse_id":"JER.35.2","translation_id":"net-engnet","book_id":"JER","chapter":35,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"35.2","text":"This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5 ; 1 Kgs 6:5 ; 1 Chr 28:12 ; 2 Chr 31:11 and compare Ezek 41:1-14 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2035%3A2/2"}
{"id":4045,"verse_id":"JER.35.4","translation_id":"net-engnet","book_id":"JER","chapter":35,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"35.4","text":"According to Jer 52:24 ; 2 Kgs 25:18 there were three officers who carried out this duty. It was their duty to guard the entrance of the temple to keep people out that did not belong there, such as those who were foreigners or ritually unclean (see 2 Kgs 12:9 and compare Ps 118:19-20 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2035%3A4/2"}
{"id":4046,"verse_id":"JER.35.7","translation_id":"net-engnet","book_id":"JER","chapter":35,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"35.7","text":"Heb “where you are sojourning.” The terms “sojourn” and “sojourner” referred to a person who resided in a country not his own, without the rights and privileges of citizenship as a member of a nation, state, or principality. In the ancient Near East such people were dependent on the laws of hospitality rather than the laws of state for protection and provision of legal rights. Perhaps the best illustration of this is Abraham who “sojourned” among the Philistines and the Hittites in Canaan and was dependent upon them for grazing and water rights and for a place to bury his wife (cf. Gen 20-24 ). What is described here is the typical lifestyle of a nomadic tribe.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2035%3A7/3"}
{"id":4047,"verse_id":"JER.36.1","translation_id":"net-engnet","book_id":"JER","chapter":36,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.1","text":"The fourth year that Jehoiakim…was ruling over Judah would have been 605/4 b.c . Jehoiakim began his rule in 609/8 b.c. after his father Josiah was killed by Pharaoh Necho at Megiddo. Necho had installed him as puppet king in place of his brother Jehoahaz who was deposed by Necho after a reign of only three months ( 2 Kgs 23:31-35 ). According to Jer 46:2 that was the year in which Nebuchadnezzar defeated Jehoiakim’s suzerain Necho at Carchemish. That was also the same year that Jerusalem came under attack and submitted to Babylonian control after a brief siege ( Dan 1:1 ; see the study note on 25:1 for the reason for the difference in the dating between Jer 25:1; 36:2 and Dan 1:1 ). These events confirmed what Jeremiah had been saying about the foe from the north ( 4:6; 6:1; 15:12 ) and would have provided the impetus for the hopes that the people would repent if they were reminded about what Jeremiah had been saying.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2036%3A1/1"}
{"id":4048,"verse_id":"JER.36.2","translation_id":"net-engnet","book_id":"JER","chapter":36,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.2","text":"Heb “a roll [or scroll] of a document.” Scrolls consisted of pieces of leather or parchment sewn together and rolled up on wooden rollers. The writing was written from right to left and from top to bottom in columns and the scroll unrolled from the left roller and rolled onto the right one as the scroll was read. The scroll varied in length depending on the contents. This scroll was probably not all that long since it was read three times in a single day (vv. 10-11, 15-16, 21-23 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2036%3A2/1"}
{"id":4049,"verse_id":"JER.36.2","translation_id":"net-engnet","book_id":"JER","chapter":36,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"36.2","text":"The intent is hardly that of giving a verbatim report of everything that the Lord had told him to say or of everything that he had actually said. What the scroll undoubtedly contained was a synopsis of Jeremiah’s messages as constructed from his memory.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2036%3A2/2"}
{"id":4050,"verse_id":"JER.36.2","translation_id":"net-engnet","book_id":"JER","chapter":36,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"36.2","text":"This refers to the messages that Jeremiah delivered during the last eighteen years of Josiah, the three month reign of Jehoahaz and the first four years of Jehoiakim’s reign (the period between Josiah’s thirteenth year [cf. 1:2 ] and the fourth year of Jehoiakim [v. 1 ]). The exact content of this scroll is unknown since many of the messages in the present book are undated. It is also not known what relation this scroll had to the present form of the book of Jeremiah, since this scroll was destroyed and another one written that contained more than this one did (cf. v. 32 ). Since Jeremiah continued his ministry down to the fall of Jerusalem in 587/6 b.c. ( 1:2 ) and beyond (cf. Jer 40-44 ) much more was added to those two scrolls even later.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2036%3A2/3"}
{"id":4051,"verse_id":"JER.36.6","translation_id":"net-engnet","book_id":"JER","chapter":36,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.6","text":"Regular fast days were not a part of Israel’s religious calendar. Rather fast days were called on special occasions, i.e., in times of drought or a locust plague ( Joel 1:14; 2:15 ), or during a military crisis ( 2 Chr 20:3 ), or after defeat in battle ( 1 Sam 31:13 ; 2 Sam 1:12 ). A fast day was likely chosen for the reading of the scroll because the people would be more mindful of the crisis they were in and be in more of a repentant mood. The events referred to in the study note on v. 1 would have provided the basis for Jeremiah’s anticipation of a fast day when the scroll could be read.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2036%3A6/1"}
{"id":4052,"verse_id":"JER.36.10","translation_id":"net-engnet","book_id":"JER","chapter":36,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.10","text":"Shaphan had been the royal secretary under Jehoiakim’s father’s rule. During the course of his official duties the book of the law had been discovered and he had read it and reported its contents to Josiah who instituted sweeping reforms on the basis of his obedience to it. (See and note especially vv. 3, 8, 10 .) If the Shaphan mentioned in 26:14 is the same person as this, Gemariah would have been the brother of the man who spoke up on Jeremiah’s behalf when the priests and prophets sought to have him killed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2036%3A10/1"}
{"id":4053,"verse_id":"JER.36.10","translation_id":"net-engnet","book_id":"JER","chapter":36,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"36.10","text":"It is generally agreed that this is the same as the inner court mentioned in 1 Kgs 6:36; 7:12 . It is called “upper” here because it stood above (cf. 1 Kgs 7:12 ) the outer court where all the people were standing.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2036%3A10/2"}
{"id":4054,"verse_id":"JER.36.10","translation_id":"net-engnet","book_id":"JER","chapter":36,"verse":10,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"36.10","text":"The New Gate is the same gate where Jeremiah had been accused of falsely claiming the Lord ’s authority for his “treasonous” prophecies according to 26:10-11 . See the study note on 26:10 for more details about the location of this gate.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2036%3A10/3"}
{"id":4055,"verse_id":"JER.36.12","translation_id":"net-engnet","book_id":"JER","chapter":36,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.12","text":"If, as many believe, this man was the same as the Elishama mentioned in Jer 41:1 ; 2 Kgs 25:25 , he was also a member of the royal family.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2036%3A12/1"}
{"id":4056,"verse_id":"JER.36.12","translation_id":"net-engnet","book_id":"JER","chapter":36,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"36.12","text":"This man has already been mentioned in Jer 26:22 as the official who was sent to Egypt to extradite the prophet Uriah that Jehoiakim had executed. Though he was instrumental in the death of that prophet, he appears to have been favorably disposed to Jeremiah or at least impressed by the seriousness of his messages, because he is one of the officials that urged Baruch and Jeremiah to hide (v. 19 ), and he counseled Jehoiakim not to burn the scroll (v. 25 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2036%3A12/2"}
{"id":4057,"verse_id":"JER.36.23","translation_id":"net-engnet","book_id":"JER","chapter":36,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"36.23","text":"Heb “a scribe’s razor.” There is some irony involved here since a scribe’s razor was used to trim the sheets to be sewn together, scrape them in preparation for writing, and to erase errors. What was normally used to prepare the scroll was used to destroy it.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2036%3A23/3"}
{"id":4058,"verse_id":"JER.36.30","translation_id":"net-engnet","book_id":"JER","chapter":36,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.30","text":"This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months ( 2 Kgs 23:8 ). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30 ; and see the study notes on 22:24, 30 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2036%3A30/1"}
{"id":4059,"verse_id":"JER.36.30","translation_id":"net-engnet","book_id":"JER","chapter":36,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"36.30","text":"Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2036%3A30/2"}
{"id":4060,"verse_id":"JER.37.2","translation_id":"net-engnet","book_id":"JER","chapter":37,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.2","text":"These two verses ( 37:1-2 ) are introductory to chs. –38 and are intended to characterize Zedekiah and his regime as disobedient just like Jehoiakim and his regime had been ( Jer 36:27 ; cf. 2 Kgs 24:19-20 ). This characterization is important because Zedekiah is portrayed in the incidents that follow in 37–38 as seeking the Lord ’s help or seeking a word from the Lord . However though he did send to inquire of Jeremiah three times, he did not pay attention to the warnings that he received in reply and was ultimately responsible for the fall of Jerusalem (). As elsewhere in the book of Jeremiah, Jeconiah’s reign is passed over in silence because it was negligible and because Jeremiah did not wish to legitimize the hopes that many in Israel and Babylon had in his returning from exile and resuming rule over Judah (see further the study notes on 22:24, 30 and 33:30 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2037%3A2/1"}
{"id":4061,"verse_id":"JER.37.3","translation_id":"net-engnet","book_id":"JER","chapter":37,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.3","text":"This is the second of two delegations that Zedekiah sent to Jeremiah to ask him to pray for a miraculous deliverance. Both of them are against the background of the siege of Jerusalem which was instigated by Zedekiah’s rebelling against Nebuchadnezzar and sending to Egypt for help (cf. Ezek 17:15 ). The earlier delegation ( 21:1-2 ) was sent before Nebuchadnezzar had clamped down on Jerusalem because the Judean forces at that time were still fighting against the Babylonian forces in the open field (see 21:4 and the translator’s note there). Here the siege has been lifted because the Babylonian troops had heard a report that the Egyptian army was on the way into Palestine to give the Judeans the promised aid (vv. 5, 7 ). The request is briefer here than in 21:2 but the intent is no doubt the same (see also the study note on 21:2 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2037%3A3/1"}
{"id":4062,"verse_id":"JER.37.3","translation_id":"net-engnet","book_id":"JER","chapter":37,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"37.3","text":"Jehucal was one of the officials who later sought to have Jeremiah put to death for what they considered treason ( 38:1-4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2037%3A3/2"}
{"id":4063,"verse_id":"JER.37.3","translation_id":"net-engnet","book_id":"JER","chapter":37,"verse":3,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"37.3","text":"The priest Zephaniah son of Maaseiah was a member of the earlier delegation ( 21:2 ) and the chief of security in the temple to whom the Babylonian false prophet wrote a letter complaining that Jeremiah should be locked up for his treasonous prophecies ( 29:25-26 ). See the study notes on 21:2 and 29:25 for further details.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2037%3A3/3"}
{"id":4064,"verse_id":"JER.37.4","translation_id":"net-engnet","book_id":"JER","chapter":37,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.4","text":"This statement anticipates v. 15 . Verses 3-4 are parenthetical to the narrative thread which is picked up in v. 5 . They provide background information necessary for understanding the situation at the time the delegation comes to Jeremiah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2037%3A4/1"}
{"id":4065,"verse_id":"JER.37.13","translation_id":"net-engnet","book_id":"JER","chapter":37,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.13","text":"The Benjamin Gate would have been a gate in the northern wall leading out toward the territory of Benjamin. It is mentioned only here and in Jer 38:7 and Zech 14:10 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2037%3A13/1"}
{"id":4066,"verse_id":"JER.37.13","translation_id":"net-engnet","book_id":"JER","chapter":37,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"37.13","text":"Nothing further is known about Irijah . It is generally agreed that the Hananiah mentioned here is not the same as the false prophet of the same name whom Jeremiah confronted approximately six years earlier ( 28:1, 5, 10, 15 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2037%3A13/2"}
{"id":4067,"verse_id":"JER.37.15","translation_id":"net-engnet","book_id":"JER","chapter":37,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.15","text":"The officials mentioned here are not the same as those mentioned in Jer 36:12 , most of whom were favorably disposed toward Jeremiah, or at least regarded what he said with enough trepidation to try to protect Jeremiah and preserve the scroll containing his messages ( 36:16, 19, 24 ). All those officials had been taken into exile with Jeconiah in 597 b.c. ( 2 Kgs 24:14 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2037%3A15/1"}
{"id":4068,"verse_id":"JER.37.17","translation_id":"net-engnet","book_id":"JER","chapter":37,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"37.17","text":"Jeremiah’s answer even under duress was the same that he had given Zedekiah earlier. (See Jer 34:3 and see the study note on 34:1 for the relative timing of these two incidents.)","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2037%3A17/3"}
{"id":4069,"verse_id":"JER.38.1","translation_id":"net-engnet","book_id":"JER","chapter":38,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"38.1","text":"Pashhur was a member of the delegation sent to Jeremiah in 21:2 . For the relative sequence of these two delegations see the study note on 21:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2038%3A1/2"}
{"id":4070,"verse_id":"JER.38.3","translation_id":"net-engnet","book_id":"JER","chapter":38,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"38.3","text":"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.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2038%3A3/2"}
{"id":4071,"verse_id":"JER.38.6","translation_id":"net-engnet","book_id":"JER","chapter":38,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"38.6","text":"A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2038%3A6/2"}
{"id":4072,"verse_id":"JER.38.7","translation_id":"net-engnet","book_id":"JER","chapter":38,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.7","text":"This individual, Ebed Melech , is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16-18 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2038%3A7/1"}
{"id":4073,"verse_id":"JER.38.14","translation_id":"net-engnet","book_id":"JER","chapter":38,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"38.14","text":"The precise location of this entrance is unknown since it is mentioned nowhere else in the OT. Many commentators equate this with the “king’s outer entry” (mentioned in 2 Kgs 16:18 ) which appears to have been a private entryway between the temple and the palace.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2038%3A14/2"}
{"id":4074,"verse_id":"JER.39.1","translation_id":"net-engnet","book_id":"JER","chapter":39,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.1","text":"2 Kgs 25:1 and Jer 52:4 give the more precise date of the tenth day of the tenth month of the ninth year which would have been Jan 15, 588 b.c . The reckoning is based on the calendar that begins the year in the spring (Nisan = March/April).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2039%3A1/1"}
{"id":4075,"verse_id":"JER.39.2","translation_id":"net-engnet","book_id":"JER","chapter":39,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.2","text":"According to modern reckoning that would have been July 18, 586 b.c . The siege thus lasted almost a full eighteen months.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2039%3A2/1"}
{"id":4076,"verse_id":"JER.39.4","translation_id":"net-engnet","book_id":"JER","chapter":39,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.4","text":"The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the “two walls” which were probably the walls on the eastern and western hills.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2039%3A4/1"}
{"id":4077,"verse_id":"JER.39.4","translation_id":"net-engnet","book_id":"JER","chapter":39,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"39.4","text":"Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2039%3A4/2"}
{"id":4078,"verse_id":"JER.39.5","translation_id":"net-engnet","book_id":"JER","chapter":39,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"39.5","text":"2 Kgs 25:5 and Jer 52:8 mention that the soldiers all scattered from him. That is why the text focuses on Zedekiah here.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2039%3A5/3"}
{"id":4079,"verse_id":"JER.39.5","translation_id":"net-engnet","book_id":"JER","chapter":39,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"39.5","text":"Riblah was a strategic town on the Orontes River in Syria. It was at a crossing of the major roads between Egypt and Mesopotamia. Pharaoh Necho had earlier received Jehoahaz there and put him in chains ( 2 Kgs 23:33 ) prior to taking him captive to Egypt. Nebuchadnezzar had set up his base camp for conducting his campaigns against the Palestinian states there and was now sitting in judgment on prisoners brought to him.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2039%3A5/4"}
{"id":4080,"verse_id":"JER.39.8","translation_id":"net-engnet","book_id":"JER","chapter":39,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"39.8","text":"According to the parallels in 2 Kgs 25:8-9 ; Jer 52:12-13 this occurred almost a month after the wall was breached and Zedekiah’s failed escape. It took place under the direction of Nebuzaradan, the captain of the king’s special guard who is mentioned in the next verse.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2039%3A8/3"}
{"id":4081,"verse_id":"JER.39.14","translation_id":"net-engnet","book_id":"JER","chapter":39,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.14","text":"Gedaliah . This is the first reference to this individual whom Nebuchadnezzar appointed governor over the people who were left to live in Judah (cf. 40:5 ; 2 Kgs 25:22 ). His father was the man who spoke up for Jeremiah when he was accused of being a false prophet by some of the priests and prophets ( 26:24 ). His grandfather was the royal secretary under Josiah who brought the discovery of the book of the law to Josiah’s attention, read it to him, and was involved in helping Josiah institute his reforms ( 2 Kgs 22:8-10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2039%3A14/1"}
{"id":4082,"verse_id":"JER.39.15","translation_id":"net-engnet","book_id":"JER","chapter":39,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.15","text":"Jer 39:15-18 . This incident is out of chronological order (see Jer 38:7-13 ). It is placed here either due to a desire not to interrupt the sequential ordering of events centering on Jeremiah’s imprisonment and his release ( 38:14 – 39:14 ) or to contrast God’s care and concern for the faithful (Ebed-Melech who, though a foreigner, trusted in God) with his harsh treatment of the faithless (Zedekiah who, though informed of God’s will, was too weak-willed in the face of opposition by his courtiers to carry it out).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2039%3A15/1"}
{"id":4083,"verse_id":"JER.39.16","translation_id":"net-engnet","book_id":"JER","chapter":39,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.16","text":"Even though Jeremiah was confined to the courtyard of the guardhouse, he was still free to entertain visitors ( 32:2, 8 ). Moreover, Ebed-Melech was an official attached to the royal court and would have had access to the courtyard of the guardhouse ( 38:7, 13 ). Jeremiah would not have had to leave the courtyard of the guardhouse to “go and tell” him something.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2039%3A16/1"}
{"id":4084,"verse_id":"JER.39.17","translation_id":"net-engnet","book_id":"JER","chapter":39,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"39.17","text":"Some commentators see this as a reference to the princes from whose clutches Ebed-Melech delivered Jeremiah ( 38:7-13 ). However, it is clear that in this context it refers to those that he would fear when the Lord brings about the threatened disaster, i.e., the Babylonians who are attacking the city.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2039%3A17/3"}
{"id":4085,"verse_id":"JER.39.18","translation_id":"net-engnet","book_id":"JER","chapter":39,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.18","text":"Heb “you will not fall by the sword.” In the context this would include death in battle and execution as a prisoner of war.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2039%3A18/1"}
{"id":4086,"verse_id":"JER.40.1","translation_id":"net-engnet","book_id":"JER","chapter":40,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"40.1","text":"Some commentators see the account of Jeremiah’s release here in 40:1-6 as an alternate and contradictory account to that of Jeremiah’s release in 39:11-14 . However, most commentators see them as complementary and sequential. Jeremiah had been released from the courtyard of the guardhouse on orders of the military tribunal there shortly after Nebuzaradan got to Jerusalem and passed on Nebuchadnezzar’s orders to them. He had been released to the custody of Gedaliah who was to take him back to the governor’s residence and look after him there. However, Jeremiah remained in Jerusalem among the people there. He was mistakenly rounded up with them and led off as a prisoner to be deported with the rest of the exiles. However, when he got to Ramah which was a staging area for deportees, Nebuzaradan recognized him among the prisoners and released him a second time.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2040%3A1/2"}
{"id":4087,"verse_id":"JER.40.6","translation_id":"net-engnet","book_id":"JER","chapter":40,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"40.6","text":"Mizpah . It is generally agreed that this is the Mizpah that was on the border between Benjamin and Judah. It was located approximately eight miles north of Jerusalem and had been an important military and religious center from the time of the judges on (cf., e.g., Judg 20:1-3 ; 1 Sam 7:5-14 ; 1 Sam 10:17 ; 1 Kgs 15:22 ). It was not far from Ramah which was approximately four miles north of Jerusalem.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2040%3A6/1"}
{"id":4088,"verse_id":"JER.40.7","translation_id":"net-engnet","book_id":"JER","chapter":40,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"40.7","text":"Compare Jer 39:10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2040%3A7/2"}
{"id":4089,"verse_id":"JER.40.8","translation_id":"net-engnet","book_id":"JER","chapter":40,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"40.8","text":"The name of these officers is given here because some of them become important to the plot of the subsequent narrative, in particular, Ishmael and Johanan. Ishmael was a member of the royal family ( 41:1 ). He formed an alliance with the king of Ammon, assassinated Gedaliah, killed the soldiers stationed at Mizpah and many of Gedaliah’s followers, and attempted to carry off the rest of the people left at Mizpah to Ammon ( 40:13; 41:1-3, 10 ). Johanan was the leading officer who sought to stop Ishmael from killing Gedaliah ( 40:13-16 ) and who rescued the Jews that Ishmael was trying to carry off to Ammon ( 41:11-15 ). He along with another man named Jezaniah and these other officers were the leaders of the Jews who asked for Jeremiah’s advice about what they should do after Ishmael had killed Gedaliah ( 43:1-7 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2040%3A8/2"}
{"id":4090,"verse_id":"JER.41.1","translation_id":"net-engnet","book_id":"JER","chapter":41,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.1","text":"It is not altogether clear whether this is in the same year that Jerusalem fell or not. The wall was breached in the fourth month (= early July; 39:2 ) and Nebuzaradan came and burned the palace, the temple, and many of the houses and tore down the wall in the fifth month (= early August; 52:12 ). That would have left time between the fifth month and the seventh month (October) to gather in the harvest of grapes, dates and figs, and olives ( 40:12 ). However, many commentators feel that too much activity takes place in too short a time for this to have been in the same year and posit that it happened the following year or even five years later when a further deportation took place, possibly in retaliation for the murder of Gedaliah and the Babylonian garrison at Mizpah ( 52:30 ). The assassination of Gedaliah had momentous consequences and was commemorated in one of the post exilic fast days lamenting the fall of Jerusalem ( Zech 8:19 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2041%3A1/1"}
{"id":4091,"verse_id":"JER.41.3","translation_id":"net-engnet","book_id":"JER","chapter":41,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.3","text":"All the Judeans . This can scarcely refer to all the Judeans who had rallied around Gedaliah at Mizpah because v. 10 later speaks of Ishmael carrying off “the rest of the people who were at Mizpah.” Probably what is meant is “all the Judeans and Babylonian soldiers” that were also at the meal. It is possible that this meal was intended to seal a covenant between Gedaliah and Ishmael of Ishmael’s allegiance to Gedaliah and his Babylonian overlords (cf. Gen 26:30-31; 31:53-54 ; Exod 24:11 ). In any case, this act of treachery and deceit was an extreme violation of the customs of hospitality practiced in the ancient Near East.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2041%3A3/1"}
{"id":4092,"verse_id":"JER.41.5","translation_id":"net-engnet","book_id":"JER","chapter":41,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"41.5","text":"Shechem, Shiloh, and Samaria were all cities in the northern kingdom of Israel with important religious and political histories. When Israel was destroyed in 722 b.c. , some of the Israelites had been left behind and some of the Judeans had taken up residence in these northern cities. People residing there had participated in the reforms of Hezekiah ( 2 Chr 30:11 ) and Josiah ( 2 Chr 34:9 ) and were evidently still faithfully following the Jewish calendar. They would have been on their way to Jerusalem to celebrate the Jewish New Year and the Feast of Tabernacles ( Lev 23:34 ). map For the location of Samaria see Map2-B1 ; Map4-D3 ; Map5-E2 ; Map6-A4 ; Map7-C1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2041%3A5/1"}
{"id":4093,"verse_id":"JER.41.9","translation_id":"net-engnet","book_id":"JER","chapter":41,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"41.9","text":"It is generally agreed that the cistern referred to here is one of several that Asa dug for supplying water as part of the defense system constructed at Mizpah (cf. 1 Kgs 15:22 ; 2 Chr 16:6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2041%3A9/2"}
{"id":4094,"verse_id":"JER.41.17","translation_id":"net-engnet","book_id":"JER","chapter":41,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"41.17","text":"Geruth Kimham is nowhere else mentioned in the Bible and its precise location is unknown. Many commentators relate the second part of the name to the name of the son of David’s benefactor when he fled from Absalom ( 2 Sam 19:38-39 ) and see this as a reference to an estate that David assigned this son as reward for his father’s largess. Gibeon was about six miles northwest of Jerusalem and Benjamin is approximately the same distance southwest of it. Hence, the people mentioned here had not traveled all that far.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2041%3A17/2"}
{"id":4095,"verse_id":"JER.42.1","translation_id":"net-engnet","book_id":"JER","chapter":42,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"42.1","text":"Jezaniah son of Hoshaiah may have been the same as the Jezaniah son of the Maacathite mentioned in 40:8 . The title “the Maacathite” would identify the locality from which his father came, i.e., a region in northern Transjordan east of Lake Huleh. Many think he is also the same man who is named “Azariah” in Jer 43:2 (the Greek version has Azariah both here and in 43:2 ). It was not uncommon for one man to have two names, e.g., Uzziah who was also named Azariah (compare 2 Kgs 14:21 with 2 Chr 26:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2042%3A1/1"}
{"id":4096,"verse_id":"JER.42.11","translation_id":"net-engnet","book_id":"JER","chapter":42,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"42.11","text":"See Jer 41:18 for their reason for fear.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2042%3A11/1"}
{"id":4097,"verse_id":"JER.43.2","translation_id":"net-engnet","book_id":"JER","chapter":43,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"43.2","text":"See the study note on 42:1 for the possible identification of this man with Jezaniah son of Hoshaiah and Jezaniah the son of the Maacathite.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2043%3A2/1"}
{"id":4098,"verse_id":"JER.43.5","translation_id":"net-engnet","book_id":"JER","chapter":43,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"43.5","text":"These are the people who are referred to in Jer 40:11-12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2043%3A5/1"}
{"id":4099,"verse_id":"JER.43.6","translation_id":"net-engnet","book_id":"JER","chapter":43,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.6","text":"This refers to the group mentioned in Jer 40:7 and 41:10 . The two groups together constituted all the people who were at Mizpah when Gedaliah was murdered, had been taken captive by Ishmael, had been rescued by Johanan and the other army officers, and had consulted Jeremiah at Geruth Chimham.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2043%3A6/2"}
{"id":4100,"verse_id":"JER.43.7","translation_id":"net-engnet","book_id":"JER","chapter":43,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"43.7","text":"This had been their intention all along ( 41:17 ). Though they consulted the Lord and promised to do what he told them whether they agreed with it or not ( 42:5-6 ), it is clear that they had no intention of doing so. Jeremiah could see that ( 42:19-22 ). They refused to believe that the Lord had really said what Jeremiah told them ( 43:4 ) and feared reprisal from the Babylonians more than any potential destruction from the Lord ( 43:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2043%3A7/1"}
{"id":4101,"verse_id":"JER.43.7","translation_id":"net-engnet","book_id":"JER","chapter":43,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.7","text":"Tahpanhes was an important fortress city on the northern border of Egypt in the northeastern Nile delta. It is generally equated with the Greek city of Daphne. It has already been mentioned in 2:16 in conjunction with Memphis (the Hebrew name is “Noph”) as a source of soldiers who did violence to the Israelites in the past.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2043%3A7/2"}
{"id":4102,"verse_id":"JER.43.9","translation_id":"net-engnet","book_id":"JER","chapter":43,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"43.9","text":"All the commentaries point out that this was not Pharaoh’s (main) palace but a governor’s residence or other government building that Pharaoh occupied when he was in Tahpanhes.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2043%3A9/3"}
{"id":4103,"verse_id":"JER.43.10","translation_id":"net-engnet","book_id":"JER","chapter":43,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"43.10","text":"This is another of those symbolic prophecies of Jeremiah which involved an action and an explanation. Compare Jer 19, 27 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2043%3A10/1"}
{"id":4104,"verse_id":"JER.43.10","translation_id":"net-engnet","book_id":"JER","chapter":43,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"43.10","text":"See the study note on Jer 25:9 for the use of this epithet for foreign rulers. The term emphasizes God’s sovereignty over history.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2043%3A10/4"}
{"id":4105,"verse_id":"JER.43.13","translation_id":"net-engnet","book_id":"JER","chapter":43,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"43.13","text":"It is generally agreed that the temple of the sun was located in Heliopolis, which is elsewhere referred to as On (cf. Gen 41:45 ). It was the center for the worship of Amon-Re, the Egyptian sun god, and was famous for its obelisks (conical shaped pillars) dedicated to that god. It was located about 6 miles (10 km) northeast of modern-day Cairo.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2043%3A13/1"}
{"id":4106,"verse_id":"JER.44.1","translation_id":"net-engnet","book_id":"JER","chapter":44,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"44.1","text":"The first three cities, Migdol , Tahpanhes , and Memphis , are located in Northern or Lower Egypt. Memphis (Heb “ Noph ”) was located south of Heliopolis (which was referred to earlier as “the temple of the sun”) and was about fourteen miles (23 km) south of Cairo. For the identification and location of Tahpanhes see the study note on Jer 43:7 . The location of Migdol has been debated but is tentatively identified with a border fortress about twenty-five miles (42 km) east-northeast of Tahpanhes. The “region of southern Egypt” is literally “the land of Pathros,” the long Nile valley extending north and south between Cairo and Aswan (biblical Syene). For further information see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 262-63. Reference here is to Judean exiles who had fled earlier as well as to those from Mizpah who were led into Egypt by Johanan and the other arrogant men ( 43:3, 5 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2044%3A1/2"}
{"id":4107,"verse_id":"JER.44.3","translation_id":"net-engnet","book_id":"JER","chapter":44,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"44.3","text":"Compare Jer 19:4 for the same thought and see also 7:9 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2044%3A3/5"}
{"id":4108,"verse_id":"JER.44.30","translation_id":"net-engnet","book_id":"JER","chapter":44,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"44.30","text":"Hophra ruled over Egypt from 589-570 b.c . He was the Pharaoh who incited Zedekiah to rebel against Nebuchadnezzar and whose army proved ineffective in providing any long-term relief to Jerusalem when it was under siege (see and especially the study note on 37:5 ). He was assassinated following a power struggle with a court official who had earlier saved him from a rebellion of his own troops and had ruled as co-regent with him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2044%3A30/2"}
{"id":4109,"verse_id":"JER.45.1","translation_id":"net-engnet","book_id":"JER","chapter":45,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"45.1","text":"It is unclear whether this refers to the first scroll ( 36:4 ) or the second ( 36:32 ). Perhaps from the reactions of Baruch this refers to the second scroll which was written after he had seen how the leaders had responded to the first ( 36:19 ). Baruch was from a well-placed family; his grandfather, Mahseiah ( 32:12 ) had been governor of Jerusalem under Josiah ( 2 Chr 34:8 ) and his brother was a high-ranking official in Zedekiah’s court ( Jer 51:59 ). He himself appears to have had some personal aspirations that he could see were being or going to be jeopardized (v. 5 ). The passage is both a rebuke to Baruch and an encouragement that his life will be spared wherever he goes. This latter promise is perhaps the reason that the passage is placed where it is, i.e., after the seemingly universal threat of destruction of all who have gone to Egypt in .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2045%3A1/1"}
{"id":4110,"verse_id":"JER.45.3","translation_id":"net-engnet","book_id":"JER","chapter":45,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"45.3","text":"From the context it appears that Baruch was feeling sorry for himself (v. 5 ) as well as feeling anguish for the suffering that the nation would need to undergo according to the predictions of Jeremiah that he was writing down.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2045%3A3/2"}
{"id":4111,"verse_id":"JER.45.5","translation_id":"net-engnet","book_id":"JER","chapter":45,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"45.5","text":"Compare Jer 25:31, 33 . The reference here to universal judgment also forms a nice transition to the judgments on the nations that follow in Jer 46-51 which may be another reason for the placement of this chapter here, out of its normal chronological order (see also the study note on v. 1 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2045%3A5/2"}
{"id":4112,"verse_id":"JER.46.1","translation_id":"net-engnet","book_id":"JER","chapter":46,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"46.1","text":"Jeremiah was called to be a prophet not only to Judah and Jerusalem but to the nations ( 1:5, 10 ). The prophecies or oracles that are collected here in Jer 46-51 are found after 25:13 a in the Greek version where they are also found in a different order and with several textual differences. The issue of which represents the original placement is part of the broader issue of the editorial or redactional history of the book of Jeremiah which went through several editions, two of which are referred to in , i.e., the two scrolls written in the fourth year of Jehoiakim (605 b.c. ), a third which included all the preceding plus the material down to the time of the fall of Jerusalem (cf. the introduction in 1:1-3 ) and a fourth that included all the preceding plus the materials in Jer 40-44 . The oracles against the foreign nations collected here are consistent with the note of judgment sounded against all nations (including some not mentioned in Jer 46-51 ) in . See the translator’s note on 25:13 for further details regarding the possible relationship of the oracles to the foreign nations to the judgment speeches in .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2046%3A1/1"}
{"id":4113,"verse_id":"JER.46.2","translation_id":"net-engnet","book_id":"JER","chapter":46,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"46.2","text":"The fourth year of Jehoiakim’s reign proved very significant in the prophecies of Jeremiah. It was in that same year that he issued the prophecies against the foreign nations recorded in (and probably the prophecies recorded here in Jer 46-51 ) and that 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, submit to Babylon and pay tribute or suffer the consequences of death in war or exile in Babylon for failure to submit.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2046%3A2/1"}
{"id":4114,"verse_id":"JER.46.9","translation_id":"net-engnet","book_id":"JER","chapter":46,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"46.9","text":"The peoples that are referred to here are all known to have been mercenaries in the army of Egypt (see Nah 3:9 ; Ezek 30:5 ). The place names in Hebrew are actually Cush, Put, and Lud. “Cush” has already been identified in Jer 13:23 as the region along the Nile south of Egypt most commonly referred to as Ethiopia. The identification of “Put” and “Lud” are both debated though it is generally felt that Put was a part of Libya and Lud is to be identified with Lydia in Asia Minor. For further discussion see M. J. Mellink, “Lud, Ludim” IDB 3:178, and T. O. Lambdin, “Put,” IDB 3:971.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2046%3A9/2"}
{"id":4115,"verse_id":"JER.46.10","translation_id":"net-engnet","book_id":"JER","chapter":46,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"46.10","text":"Most commentators think that this is a reference to the Lord exacting vengeance on Pharaoh Necho for killing Josiah, carrying Jehoahaz off into captivity, and exacting heavy tribute on Judah in 609 b.c. ( 2 Kgs 23:29, 33-35 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2046%3A10/2"}
{"id":4116,"verse_id":"JER.46.11","translation_id":"net-engnet","book_id":"JER","chapter":46,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"46.11","text":"Heb “Virgin Daughter of Egypt.” See the study note on Jer 14:17 for the significance of the use of this figure. The use of the figure here perhaps refers to the fact that Egypt’s geographical isolation allowed her safety and protection that a virgin living at home would enjoy under her father’s protection (so F. B. Huey, Jeremiah, Lamentations [NAC], 379). By her involvement in the politics of Palestine she had forfeited that safety and protection and was now suffering for it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2046%3A11/2"}
{"id":4117,"verse_id":"JER.46.27","translation_id":"net-engnet","book_id":"JER","chapter":46,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"46.27","text":"Jer 46:27-28 are virtually the same as 30:10-11 . The verses are more closely related to that context than to this. But the presence of a note of future hope for the Egyptians may have led to a note of encouragement also to the Judeans who were under threat of judgment at the same time (cf. the study notes on 46:2, 13 and 25:1-2 for the possible relative dating of these prophecies).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2046%3A27/1"}
{"id":4118,"verse_id":"JER.47.1","translation_id":"net-engnet","book_id":"JER","chapter":47,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"47.1","text":"The precise dating of this prophecy is uncertain. Several proposals have been suggested, the most likely of which is that the prophecy was delivered in 609 b.c. in conjunction with Pharaoh Necho’s advance into Palestine to aid the Assyrians. That was the same year that Josiah was killed by Necho at the battle of Megiddo and four years before Necho was defeated by Nebuchadnezzar, the foe from the north. The prophecy presupposes that Ashkelon is still in existence (v. 5 ) hence it must be before 604 b.c . For a fairly complete discussion of the options see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 299-300.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2047%3A1/2"}
{"id":4119,"verse_id":"JER.47.4","translation_id":"net-engnet","book_id":"JER","chapter":47,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"47.4","text":"All the help that remains for Tyre and Sidon and that remnant that came from the island of Crete appear to be two qualifying phrases that refer to the Philistines, the last with regard to their origin and the first with regard to the fact that they were allies that Tyre and Sidon depended on. “Crete” is literally “Caphtor” which is generally identified with the island of Crete. The Philistines had come from there ( Amos 9:7 ) in the wave of migration from the Aegean Islands during the twelfth and eleventh century and had settled on the Philistine plain after having been repulsed from trying to enter Egypt.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2047%3A4/4"}
{"id":4120,"verse_id":"JER.47.5","translation_id":"net-engnet","book_id":"JER","chapter":47,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"47.5","text":"Shaving one’s head and gashing one’s body were customs to show mourning or sadness for the dead (cf. Deut 14:1 ; Mic 1:16 ; Ezek 27:31 ; Jer 16:6; 48:37 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2047%3A5/1"}
{"id":4121,"verse_id":"JER.47.6","translation_id":"net-engnet","book_id":"JER","chapter":47,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"47.6","text":"The passage is highly figurative. The sword of the Lord , which is itself a figure of the destructive agency of the enemy armies, is here addressed as a person and is encouraged in rhetorical questions (the questions are designed to dissuade) to “be quiet,” “be at rest,” “be silent,” all of which is designed to get the Lord to call off the destruction against the Philistines.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2047%3A6/3"}
{"id":4122,"verse_id":"JER.48.1","translation_id":"net-engnet","book_id":"JER","chapter":48,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"48.1","text":"Moab was a country east of the Dead Sea whose boundaries varied greatly over time. Basically, it was the tableland between the Arnon River about halfway up the Dead Sea and the Zered River which is roughly at the southern tip of the Dead Sea. When the Israelites entered Palestine they were forbidden to take any of the Moabite territory but they did capture the kingdom of Sihon north of the Arnon which Sihon had taken from Moab. Several of the towns mentioned in the oracles of judgment against Moab here are in this territory north of the Arnon and were assigned to Reuben and Gad. Several are mentioned on the famous Moabite Stone which details how Mesha king of Moab recovered from Israel many of these cities during the reign of Joram (852-841 b.c. ; cf. 2 Kgs 3:4-5 ). It is usually assumed that Moab submitted to Nebuchadnezzar after the battle of Carchemish and that they remained loyal to him throughout most of this period, though representatives were present at Jerusalem in 594 b.c. when plans for revolt were apparently being discussed ( Jer 27:3 ). Moabite contingents were used by Nebuchadnezzar in 598 b.c. to harass Jehoiakim after he rebelled ( 2 Kgs 24:2 ) so they must have remained loyal at that time. According to the Jewish historian Josephus, Nebuchadnezzar conquered Moab in 582 b.c. and destroyed many of its cities.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2048%3A1/2"}
{"id":4123,"verse_id":"JER.48.1","translation_id":"net-engnet","book_id":"JER","chapter":48,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"48.1","text":"Nebo and Kiriathaim were both north of the Arnon and were assigned to Reuben ( Num 32:3 , Josh 13:19 ). They are both mentioned on the Moabite Stone as having been recovered from Israel.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2048%3A1/4"}
{"id":4124,"verse_id":"JER.48.2","translation_id":"net-engnet","book_id":"JER","chapter":48,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"48.2","text":"Heshbon was originally a Moabite city but was captured by Sihon king of Og and made his capital ( Num 21:26-30 ). It was captured from Sihon and originally assigned to the tribe of Reuben ( Num 32:37 ; Josh 13:17 ). Later it was made a Levitical city and was assigned to the tribe of Gad ( Josh 21:39 ). It formed the northern limits of Moab. It was located about eighteen miles east of the northern tip of the Dead Sea.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2048%3A2/1"}
{"id":4125,"verse_id":"JER.48.2","translation_id":"net-engnet","book_id":"JER","chapter":48,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"48.2","text":"There is a wordplay in Hebrew on the word “Heshbon” and the word “plot” ( חָשְׁבוּ , khoshvu ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2048%3A2/2"}
{"id":4126,"verse_id":"JER.48.7","translation_id":"net-engnet","book_id":"JER","chapter":48,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"48.7","text":"Chemosh was the national god of Moab (see also Numb 21:29). Child sacrifice appears to have been a part of his worship ( 2 Kgs 3:27 ). Solomon built a high place in Jerusalem for him ( 1 Kgs 11:7 ), and he appears to have been worshiped in Israel until Josiah tore that high place down ( 2 Kgs 23:13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2048%3A7/1"}
{"id":4127,"verse_id":"JER.48.7","translation_id":"net-engnet","book_id":"JER","chapter":48,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"48.7","text":"The practice of carrying off the gods of captive nations has already been mentioned in the study note on 43:12 . See also Isa 46:1-2 noted there.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2048%3A7/2"}
{"id":4128,"verse_id":"JER.48.19","translation_id":"net-engnet","book_id":"JER","chapter":48,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"48.19","text":"Aroer is probably the Aroer that was located a few miles south and west of Dibon on the edge of the Arnon River. It had earlier been the southern border of Sihon, king of Heshbon, and had been allotted to the tribe of Reuben ( Josh 13:16 ). However, this whole territory had earlier been taken over by the Arameans ( 2 Kgs 10:33 ), later by the Assyrians, and at this time was in the hands of the Moabites.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2048%3A19/1"}
{"id":4129,"verse_id":"JER.48.21","translation_id":"net-engnet","book_id":"JER","chapter":48,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"48.21","text":"See the study note on Jer 48:8 for reference to this tableland or high plain that lay between the Arnon and Heshbon.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2048%3A21/1"}
{"id":4130,"verse_id":"JER.48.43","translation_id":"net-engnet","book_id":"JER","chapter":48,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"48.43","text":"There is an extended use of assonance here and in the parallel passage in Isa 24:17 . The Hebrew text reads פַּחַד וָפַחַת וָפָח ( pakhad vafakhat vafakh ). The assonance is intended to underscore the extensive trouble that is in store for them.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2048%3A43/1"}
{"id":4131,"verse_id":"JER.48.44","translation_id":"net-engnet","book_id":"JER","chapter":48,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"48.44","text":"Jer 48:43-44 a are in the main the same as Isa 24:17-18 which shows that the judgment was somewhat proverbial. For a very similar kind of argumentation see Amos 5:19 ; judgment is unavoidable.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2048%3A44/1"}
{"id":4132,"verse_id":"JER.49.1","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.1","text":"Ammonites . Ammon was a small kingdom to the north and east of Moab which was in constant conflict with the Transjordanian tribes of Reuben, Gad, and Manasseh over territorial rights to the lands north and south of the Jabbok River. Ammon mainly centered on the city of Rabbah which is modern Amman. According to Judg 11:13 the Ammonites claimed the land between the Jabbok and the Arnon but this was land taken from them by Sihon and Og and land that the Israelites captured from the latter two kings. The Ammonites attempted to expand into the territory of Israel in the Transjordan in the time of Jephthah ( Judg 10-11 ) and the time of Saul (). Apparently when Tiglath Pileser carried away the Israelite tribes in Transjordan in 733 b.c. , the Ammonites took over possession of their cities ( Jer 49:1 ). Like Moab they appear to have been loyal to Nebuchadnezzar in the early part of his reign, forming part of the contingent that he sent to harass Judah when Jehoiakim rebelled in 598 b.c. ( 2 Kgs 24:2 ). But along with Moab and Edom they sent representatives to plot rebellion against Nebuchadnezzar in 594 b.c. ( Jer 27:3 ). The Ammonites were evidently in rebellion against him in 588 b.c. when he had to decide whether to attack Rabbah or Jerusalem first ( Ezek 21:18-23 [ 21:23-28 HT]). They appear to have remained in rebellion after the destruction of Jerusalem because their king Baalis was behind the plot to assassinate Gedaliah and offered refuge to Ishmael after he did it ( Jer 40:13; 41:15 ). According to the Jewish historian Josephus they were conquered in 582 b.c. by Nebuchadnezzar.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A1/1"}
{"id":4133,"verse_id":"JER.49.3","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"49.3","text":"Compare Jer 48:7 and the study note there.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A3/3"}
{"id":4134,"verse_id":"JER.49.7","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"49.7","text":"Edom was a kingdom to the south and east of Judah. Its borders varied over time but basically Edom lay in the hundred mile strip between the Gulf of Aqaba on the south and the Zered River on the north. It straddled the Arabah leading down from the Dead Sea to the Gulf of Aqaba, having as its northern neighbors both Judah and Moab. A long history of hostility existed between Israel and Edom, making Edom one of the favorite objects of the prophets’ oracles of judgment (cf., e.g., Isa 21:11-12; 34:5-15; 63:1-6 ; Amos 1:11-12 ; Ezek 25:12-14; 35:1-15 ; Obad 1-16). Not much is known about Edom at this time other than the fact that they participated in the discussions regarding rebellion against Nebuchadnezzar in 594 b.c . According to Obadiah 10-16 they not only gloated over Judah’s downfall in 586 b.c. but participated in its plunder and killed some of those who were fleeing the country.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A7/2"}
{"id":4135,"verse_id":"JER.49.7","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"49.7","text":"Teman was the name of one of Esau’s descendants, the name of an Edomite clan and the name of the district where they lived ( Gen 36:11, 15, 34 ). Like the name Bozrah, it is used poetically for all of Edom ( Jer 49:20 ; Ezek 25:13 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A7/3"}
{"id":4136,"verse_id":"JER.49.8","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"49.8","text":"Dedan . The Dedanites were an Arabian tribe who lived to the southeast of Edom. They are warned here to disassociate themselves from Edom because Edom is about to suffer disaster.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A8/2"}
{"id":4137,"verse_id":"JER.49.13","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"49.13","text":"Bozrah appears to have been the chief city in Edom, its capital city (see its parallelism with Edom in Isa 34:6; 63:1 ; Jer 49:22 ). The reference to “its towns” (translated here “all the towns around it”) could then be a reference to all the towns in Edom. It was located about twenty-five miles southeast of the southern end of the Dead Sea apparently in the district of Teman (see the parallelism in Amos 1:12 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A13/2"}
{"id":4138,"verse_id":"JER.49.17","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.17","text":"This verse is very similar to Jer 19:8 where the same judgment is pronounced on Jerusalem. For the meaning of some of the terms here (“hiss out their scorn” and “all the disasters that have happened to it”) see the notes on that verse.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A17/1"}
{"id":4139,"verse_id":"JER.49.20","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"49.20","text":"Teman here appears to be a poetic equivalent for Edom, a common figure of speech in Hebrew poetry where the part is put for the whole. “The people of Teman” is thus equivalent to all the people of Edom.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A20/2"}
{"id":4140,"verse_id":"JER.49.22","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.22","text":"Compare 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.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A22/1"}
{"id":4141,"verse_id":"JER.49.23","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"49.23","text":"Damascus is a city in Syria, located below the eastern slopes of the Anti-lebanon Mountains. It was the capital of the Aramean state that was in constant hostility with Israel from the time of David until its destruction by the Assyrians in 732 b.c . At various times it was allied with the Aramean state of Hamath which was further north. Contingents from these Aramean states were involved in harassing Judah and Jerusalem in 598 b.c. when Jehoiakim rebelled ( 2 Kgs 24:2 ) but little is heard about them in the rest of the book of Jeremiah or in the history of this period.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A23/2"}
{"id":4142,"verse_id":"JER.49.27","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.27","text":"Ben-Hadad was a common name borne by a number of the kings of Damascus, e.g., one during the time of Asa around 900 b.c. (cf. 1 Kgs 15:18-20 ), one a little later during the time of Omri and Ahab around 850 (), and one during the time of Jehoash about 800 ( 2 Kgs 13:24-25 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A27/1"}
{"id":4143,"verse_id":"JER.49.28","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.28","text":"Kedar appears to refer to an Arabic tribe of nomads descended from Ishmael ( Gen 25:13 ). They are associated here with the people who live in the eastern desert ( Heb “the children of the east”; בְּנֵי־קֶדֶם , bÿne-qedem ). In Isa 21:16 they are associated with the Temanites and the Dedanites, Arabic tribes in the north Arabian desert. They were sheep breeders ( Isa 60:7 ) who lived in tents ( Ps 120:5 ) and unwalled villages ( Isa 42:11 ). According to Assyrian records they clashed with Assyria from the time of Shalmaneser in 850 until the time of Esarhaddon and Ashurbanipal in the late seventh century. According to the Babylonian Chronicles, Nebuchadnezzar defeated them in 599 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A28/1"}
{"id":4144,"verse_id":"JER.49.28","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"49.28","text":"Hazor . Nothing is know about this Hazor other than what is said here in vv. 28, 30, 33 . They appear to also be nomadic tent dwellers who had a loose association with the Kedarites.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A28/2"}
{"id":4145,"verse_id":"JER.49.28","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":28,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"49.28","text":"Heb “the children of the east.” Nothing much is known about them other than their association with the Midianites and Amalekites in their attack on Israel in the time of Gideon ( Judg 6:3, 33 ) and the fact that God would let tribes from the eastern desert capture Moab and Ammon in the future ( Ezek 25:4, 10 ). Midian and Amalek were consider to be located in the region in north Arabia east of Ezion Geber. That would put them in the same general locality as the region of Kedar. The parallelism here suggests that they are the same as the people of Kedar. The words here are apparently addressed to the armies of Nebuchadnezzar.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A28/4"}
{"id":4146,"verse_id":"JER.49.29","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"49.29","text":"This expression is a favorite theme in the book of Jeremiah. It describes the terrors of war awaiting the people of Judah and Jerusalem ( 6:25 ), the Egyptians at Carchemish ( 46:5 ), and here the Kedarites.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A29/2"}
{"id":4147,"verse_id":"JER.49.33","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"49.33","text":"Compare Jer 9:11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A33/1"}
{"id":4148,"verse_id":"JER.49.33","translation_id":"net-engnet","book_id":"JER","chapter":49,"verse":33,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"49.33","text":"Compare Jer 49:18 and 50:40 where the same thing is said about Edom and Babylon.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2049%3A33/2"}
{"id":4149,"verse_id":"JER.50.2","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"50.2","text":"Bel was originally the name or title applied to the Sumerian storm god. During the height of Babylon’s power it became a title that was applied to Marduk who was Babylon’s chief deity. As a title it means “Lord.” Here it is a poetical parallel reference to Marduk mentioned in the next line.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A2/3"}
{"id":4150,"verse_id":"JER.50.3","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"50.3","text":"A nation from the north refers to Medo-Persia which at the time of the conquest of Babylon in 539 b.c. had conquered all the nations to the north, the northwest, and the northeast of Babylon forming a vast empire to the north and east of Babylon. Contingents of these many nations were included in her army and reference is made to them in 50:9 and 51:27-28 . There is also some irony involved here because the “enemy from the north” referred to so often in Jeremiah (cf. 1:14; 4:6; 6:1 ) has been identified with Babylon (cf. 25:9 ). Here in a kind of talionic justice Judah’s nemesis from the north will be attacked and devastated by an enemy from the north.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A3/1"}
{"id":4151,"verse_id":"JER.50.5","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"50.5","text":"See Jer 32:40 and the study note there for the nature of this lasting agreement.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A5/2"}
{"id":4152,"verse_id":"JER.50.6","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"50.6","text":"The shepherds are the priests, prophets, and leaders who have led Israel into idolatry ( 2:8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A6/1"}
{"id":4153,"verse_id":"JER.50.6","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"50.6","text":"The allusion here, if it is not merely a part of the metaphor of the wandering sheep, is to the worship of the false gods on the high hills ( 2:20, 3:2 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A6/2"}
{"id":4154,"verse_id":"JER.50.7","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"50.7","text":"These two verses appear to be a poetical summary of the argument of where the nation is accused of abandoning its loyalty to God and worshiping idols. Whereas those who tried to devour Israel were liable for punishment when Israel was loyal to God ( 2:3 ), the enemies of Israel who destroyed them (i.e., the Babylonians [but also the Assyrians], 50:17) argue that they are not liable for punishment because the Israelites have sinned against the Lord and thus deserve their fate.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A7/3"}
{"id":4155,"verse_id":"JER.50.9","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"50.9","text":"Some of these are named in Jer 51:27-28 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A9/1"}
{"id":4156,"verse_id":"JER.50.13","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"50.13","text":"Compare Jer 49:17 and the study note there and see also the study notes on 18:16 and 19:8 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A13/2"}
{"id":4157,"verse_id":"JER.50.17","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"50.17","text":"The king of Assyria devoured them . This refers to the devastation wrought on northern Israel by the kings of Assyria beginning in 738 b.c. when Tiglath Pileser took Galilee and the Transjordanian territories and ending with the destruction and exile of the people of Samaria by Sargon in 722 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A17/1"}
{"id":4158,"verse_id":"JER.50.19","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"50.19","text":"The metaphor of Israel as a flock of sheep (v. 17 ) is continued here. The places named were all in Northern Israel and in the Transjordan, lands that were lost to the Assyrians in the period 738-722 b.c . All of these places were known for their fertility, for their woods and their pastures. The hills (hill country) of Ephraim formed the center of Northern Israel. Mount Carmel lies on the seacoast of the Mediterranean north and west of the hill country of Ephraim. Gilead formed the central part of Transjordan and was used to refer at times to the territory between the Yarmuk and Jabbok Rivers, at times to the territory between the Yarmuk and the Arnon Rivers, and at times for all of Israel in the Transjordan. Bashan refers to the territory north of Gilead.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A19/2"}
{"id":4159,"verse_id":"JER.50.20","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"50.20","text":"Compare Jer 31:34 and 33:8 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A20/2"}
{"id":4160,"verse_id":"JER.50.21","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"50.21","text":"The commands in this verse and in vv. 26-27 are directed to the armies from the north who are referred to in v. 3 as “a nation from the north” and in v. 9 as a “host of mighty nations from the land of the north.” The addressee in this section shifts from one referent to another.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A21/2"}
{"id":4161,"verse_id":"JER.50.21","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"50.21","text":"Merathaim…Pekod . It is generally agreed that the names of these two regions were chosen for their potential for wordplay. Merathaim probably refers to a region in southern Babylon near where the Tigris and Euphrates come together before they empty into the Persian Gulf. It was known for its briny waters. In Hebrew the word would mean “double rebellion” and would stand as an epithet for the land of Babylon as a whole. Pekod refers to an Aramean people who lived on the eastern bank of the lower Tigris River. They are mentioned often in Assyrian texts and are mentioned in Ezek 23:23 as allies of Babylon. In Hebrew the word would mean “punishment.” As an epithet for the land of Babylon it would refer to the fact that Babylon was to be punished for her double rebellion against the Lord .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A21/3"}
{"id":4162,"verse_id":"JER.50.26","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"50.26","text":"Compare Jer 50:21 and see the study note on 25:9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A26/3"}
{"id":4163,"verse_id":"JER.50.29","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"50.29","text":"The Holy One of Israel is a common title for the Lord in the book of Isaiah. It is applied to the Lord only here and in 51:5 in the book of Jeremiah. It is a figure where an attribute of a person is put as a title of a person (compare “your majesty” for a king). It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A29/3"}
{"id":4164,"verse_id":"JER.50.31","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"50.31","text":"Compare v. 27 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A31/5"}
{"id":4165,"verse_id":"JER.50.34","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"50.34","text":"Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia see the study note on 31:11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A34/1"}
{"id":4166,"verse_id":"JER.50.41","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"50.41","text":"A mighty nation and many kings is an allusion to the Medo-Persian empire and the vassal kings who provided forces for the Medo-Persian armies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A41/1"}
{"id":4167,"verse_id":"JER.50.43","translation_id":"net-engnet","book_id":"JER","chapter":50,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"50.43","text":"Compare Jer 6:22-24 where almost the same exact words as 50:41-43 are applied to the people of Judah. The repetition of prophecies here and in the following verses emphasizes the talionic nature of God’s punishment of Babylon; as they have done to others, so it will be done to them (cf. 25:14; 50:15 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2050%3A43/3"}
{"id":4168,"verse_id":"JER.51.1","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.1","text":"The destructive wind is a figurative reference to the “foreign people” who will “winnow” Babylon and drive out all the people (v. 2 ). This figure has already been used in 4:11-12 and in 49:36 . See the study note on 4:11-12 and the translator’s notes on 22:22 and 49:36 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A1/1"}
{"id":4169,"verse_id":"JER.51.1","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"51.1","text":"Heb “the people who live in Leb-qamai.” “Leb-qamai” is a code name for “Chaldeans” formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. This same principle is used in referring to Babylon in 25:26 and 51:41 as “Sheshach.” See the study note on 25:26 where further details are given. There is no consensus on why the code name is used because the terms Babylon and Chaldeans (= Babylonians) have appeared regularly in this prophecy or collection of prophecies.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A1/3"}
{"id":4170,"verse_id":"JER.51.3","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"51.3","text":"For the concept underlying this word see the study note on “utterly destroy” in Jer 25:9 and compare the usage in 50:21, 26 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A3/2"}
{"id":4171,"verse_id":"JER.51.5","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"51.5","text":"See the note on the phrase “the Holy One of Israel” in 50:29 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A5/4"}
{"id":4172,"verse_id":"JER.51.11","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.11","text":"The imperatives here and in v. 12 are directed to the soldiers in the armies of the kings from the north (here identified as the kings of Media [see also 50:3, 9; 51:27-28 ]). They have often been addressed in this prophecy as though they were a present force (see 50:14-16; 50:21 [and the study note there]; 50:26, 29; 51:3 ) though the passage as a whole is prophetic of the future. This gives some idea of the ideal stance that the prophets adopted when they spoke of the future as though already past (the use of the Hebrew prophetic perfect which has been referred to often in the translator’s notes).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A11/1"}
{"id":4173,"verse_id":"JER.51.11","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"51.11","text":"Media was a country in what is now northwestern Iran. At the time this prophecy was probably written they were the dominating force in the northern region, the most likely enemy to Babylon. By the time Babylon fell in 538 b.c. the Medes had been conquered and incorporated in the Persian empire by Cyrus. However, several times in the Bible this entity is known under the combined entity of Media and Persia ( Esth 1:3, 4, 18, 19; 10:2 ; Dan 5:28; 6:8, 12, 15; 8:20 ). Dan 5:31 credits the capture of Babylon to Darius the Mede, which may have been another name for Cyrus or the name by which Daniel refers to a Median general named Gobryas.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A11/4"}
{"id":4174,"verse_id":"JER.51.13","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.13","text":"Babylon was situated on the Euphrates River and was surrounded by canals (also called “rivers”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A13/1"}
{"id":4175,"verse_id":"JER.51.19","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"51.19","text":"With the major exception discussed in the translator’s note on the preceding line vv. 15-19 are a verbatim repetition of 10:12-16 with a few minor variations in spelling. There the passage was at the end of a section in which the Lord was addressing the Judeans and trying to convince them that the worship of idols was vain – the idols were impotent but he is all powerful. Here the passage follows a solemn oath by the Lord who rules over all and is apparently directed to the Babylonians, emphasizing the power of the Lord to carry out his oath.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A19/2"}
{"id":4176,"verse_id":"JER.51.27","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"51.27","text":"Ararat , Minni , and Ashkenaz are three kingdoms who were located in the Lake Van, Lake Urmia region which are now parts of eastern Turkey and northwestern Iran. They were kingdoms which had been conquered and made vassal states by the Medes in the early sixth century. The Medes were the dominant country in this region from around 590 b.c. until they were conquered and incorporated into the Persian empire by Cyrus in 550 b.c .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A27/2"}
{"id":4177,"verse_id":"JER.51.27","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"51.27","text":"This is probably a poetic or shorthand way of referring to the cavalry and chariotry where horse is put for “rider” and “driver.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A27/4"}
{"id":4178,"verse_id":"JER.51.29","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.29","text":"The figure here is common in the poetic tradition of the Lord going forth to do battle against his foes and the earth’s reaction to it is compared to a person trembling with fear and writhing in agony, agony like that of a woman in labor (cf. Judg 5:4 ; Nah 1:2-5 ; Hab 3:1-15 [especially v. 6 ]).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A29/1"}
{"id":4179,"verse_id":"JER.51.33","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.33","text":"Heb “Daughter Babylon.” See the study note at 50:42 for explanation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A33/1"}
{"id":4180,"verse_id":"JER.51.39","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"51.39","text":"The central figure here is the figure of the cup of the Lord ’s wrath (cf. 25:15-29 , especially v. 26 ). Here the Babylonians have been made to drink so deeply of it that they fall into a drunken sleep from which they will never wake up (i.e., they die, death being compared to sleep [cf. Ps 13:3 ( 13:4 HT); 76:5 ( 76:6 HT); 90:5 ]). Compare the usage in Jer 51:57 for this same figure.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A39/3"}
{"id":4181,"verse_id":"JER.51.41","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.41","text":"Heb “Sheshach.” For an explanation of the usage of this name for Babylon see the study note on Jer 25:26 and that on 51:1 for a similar phenomenon. Babylon is here called “the pride of the whole earth” because it was renowned for its size, its fortifications, and its beautiful buildings.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A41/1"}
{"id":4182,"verse_id":"JER.51.50","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.50","text":"God’s exiled people are told to leave doomed Babylon (see v. 45 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A50/1"}
{"id":4183,"verse_id":"JER.51.51","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":51,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.51","text":"The exiles lament the way they have been humiliated.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A51/1"}
{"id":4184,"verse_id":"JER.51.57","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":57,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.57","text":"For discussion of the terms “governors” and “leaders” see the note at Jer 51:23 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A57/1"}
{"id":4185,"verse_id":"JER.51.57","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":57,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"51.57","text":"See the note at Jer 51:39 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A57/2"}
{"id":4186,"verse_id":"JER.51.58","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":58,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.58","text":"See the note at Jer 2:19 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A58/1"}
{"id":4187,"verse_id":"JER.51.59","translation_id":"net-engnet","book_id":"JER","chapter":51,"verse":59,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"51.59","text":"This would be 582 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2051%3A59/1"}
{"id":4188,"verse_id":"JER.52.1","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"52.1","text":"This final chapter does not mention Jeremiah, but its description of the downfall of Jerusalem and exile of the people validates the prophet’s ministry.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A1/1"}
{"id":4189,"verse_id":"JER.52.4","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"52.4","text":"This would have been January 15, 588 b.c . The reckoning is based on the calendar that begins the year in the spring (Nisan = March/April).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A4/2"}
{"id":4190,"verse_id":"JER.52.6","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"52.6","text":"According to modern reckoning that would have been July 18, 586 b.c . The siege thus lasted almost a full eighteen months.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A6/1"}
{"id":4191,"verse_id":"JER.52.7","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"52.7","text":"The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the “two walls” which were probably the walls on the eastern and western hills.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A7/1"}
{"id":4192,"verse_id":"JER.52.7","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"52.7","text":"Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A7/2"}
{"id":4193,"verse_id":"JER.52.9","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"52.9","text":"Riblah was a strategic town on the Orontes River in Syria. It was at a crossing of the major roads between Egypt and Mesopotamia. Pharaoh Necho had earlier received Jehoahaz there and put him in chains ( 2 Kgs 23:33 ) prior to taking him captive to Egypt. Nebuchadnezzar had set up his base camp for conducting his campaigns against the Palestinian states there and was now sitting in judgment on prisoners brought to him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A9/1"}
{"id":4194,"verse_id":"JER.52.12","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"52.12","text":"The tenth day of the month would have been August 17, 586 b.c. in modern reckoning.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A12/2"}
{"id":4195,"verse_id":"JER.52.17","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"52.17","text":"For discussion of the items listed here, see the study notes at Jer 27:19 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A17/1"}
{"id":4196,"verse_id":"JER.52.18","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"52.18","text":"These shovels were used to clean the altar.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A18/1"}
{"id":4197,"verse_id":"JER.52.18","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"52.18","text":"These trimming shears were used to trim the wicks of the lamps.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A18/2"}
{"id":4198,"verse_id":"JER.52.19","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"52.19","text":"The censers held the embers used for the incense offerings.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A19/1"}
{"id":4199,"verse_id":"JER.52.19","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"52.19","text":"These vessels were used for drink offerings.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A19/2"}
{"id":4200,"verse_id":"JER.52.24","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"52.24","text":"See the note at Jer 35:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A24/1"}
{"id":4201,"verse_id":"JER.52.28","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"52.28","text":"This would be 597 b.c .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A28/2"}
{"id":4202,"verse_id":"JER.52.29","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"52.29","text":"This would be 586 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A29/1"}
{"id":4203,"verse_id":"JER.52.30","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"52.30","text":"This would be 581 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A30/1"}
{"id":4204,"verse_id":"JER.52.31","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"52.31","text":"The parallel account in 2 Kgs 25:28 has “twenty-seventh.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A31/1"}
{"id":4205,"verse_id":"JER.52.31","translation_id":"net-engnet","book_id":"JER","chapter":52,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"52.31","text":"The twenty-fifth day would be March 20, 561 b.c. in modern reckoning.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jeremiah%2052%3A31/2"}
{"id":4206,"verse_id":"LAM.1.1","translation_id":"net-engnet","book_id":"LAM","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"Chapters 1-4 are arranged in alphabetic-acrostic structures; the acrostic pattern does not appear in chapter . Each of the 22 verses in chapters 1, 2 and 4 begins with a successive letter of the Hebrew alphabet, while the acrostic appears in triplicate in the 66 verses in chapter . The acrostic pattern does not appear in chapter , but its influence is felt in that it has 22 verses, the same as the number of letters in the Hebrew alphabet. For further study on Hebrew acrostics, see W. M. Soll, “Babylonian and Biblical Acrostics,” Bib 69 (1988): 305-23; D. N. Freedman, “Acrostic Poems in the Hebrew Bible: Alphabetic and Otherwise,” CBQ 48 (1986): 408-31; B. Johnson, “Form and Message in Lamentations,” ZAW 97 (1985): 58-73; K. C. Hanson, “Alphabetic Acrostics: A Form Critical Study,” Ph.D. diss., Claremont Graduate School, 1984; S. Bergler, “Threni V – Nur ein alphabetisierendes Lied? Versuch einer Deutung,” VT 27 (1977): 304-22; E. M. Schramm, “Poetic Patterning in Biblical Hebrew,” Michigan Oriental Studies in Honor of George S. Cameron , 175-78; D. N. Freedman, “Acrostics and Metrics in Hebrew Poetry,” HTR 65 (1972): 367-92; N. K. Gottwald, “The Acrostic Form,” Studies in the Book of Lamentations , 23-32; P. A. Munch, “Die alphabetische Akrostichie in der judischen Psalmendicthung,” ZDMG 90 (1936): 703-10; M. Löhr, “Alphabetische und alphabetisierende Lieder im AT,” ZAW 25 (1905): 173-98.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Lamentations%201%3A1/1"}
{"id":4207,"verse_id":"LAM.1.7","translation_id":"net-engnet","book_id":"LAM","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.7","text":"As elsewhere in chap. , Jerusalem is personified as remembering the catastrophic days of 587 b.c. when Nebuchadnezzar destroyed the city and exiled its inhabitants. Like one of its dispossessed inhabitants, Jerusalem is pictured as becoming impoverished and homeless.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Lamentations%201%3A7/2"}
{"id":4208,"verse_id":"LAM.1.8","translation_id":"net-engnet","book_id":"LAM","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.8","text":"The Piel participle of כָּבֵד ( kaved ) is infrequent and usually translated formulaically as those who honor someone. The feminine nuance may be best represented as “her admirers have despised her.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Lamentations%201%3A8/3"}
{"id":4209,"verse_id":"LAM.1.8","translation_id":"net-engnet","book_id":"LAM","chapter":1,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.8","text":"The expression have seen her nakedness is a common metaphor to describe the plunder and looting of a city by a conquering army, probably drawn on the ignominious and heinous custom of raping the women of a conquered city as well.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Lamentations%201%3A8/5"}
{"id":4210,"verse_id":"LAM.1.10","translation_id":"net-engnet","book_id":"LAM","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.10","text":"The syntax of the sentence is interrupted by the insertion of the following sentence, “they invaded…,” then continued with “whom…” The disruption of the syntax is a structural device intended to help convey the shock of the situation.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Lamentations%201%3A10/4"}
{"id":4211,"verse_id":"LAM.1.10","translation_id":"net-engnet","book_id":"LAM","chapter":1,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.10","text":"Lam 1-2 has two speaking voices: a third person voice reporting the horrific reality of Jerusalem’s suffering and Jerusalem’s voice. See W. F. Lanahan, “The Speaking Voice in the Book of Lamentations” JBL 93 (1974): 41-49. The reporting voice has been addressing the listener, referring to the Lord in the third person. Here he switches to a second person address to God, also changing the wording of the following command to second person. The revulsion of the Reporter is so great that he is moved to address God directly.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Lamentations%201%3A10/6"}
{"id":4212,"verse_id":"LAM.1.11","translation_id":"net-engnet","book_id":"LAM","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.11","text":"The dagesh lene in כּי ( ki ) following the vowel ending the verb וְהַבִּיטָה ( vÿhabbitah , “consider”) indicates a dramatic pause between calling for the Lord’s attention and stating the allegation to be seen and considered.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Lamentations%201%3A11/6"}
{"id":4213,"verse_id":"LAM.1.12","translation_id":"net-engnet","book_id":"LAM","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.12","text":"The delay in naming the Lord as cause is dramatic. The natural assumption upon hearing the passive verb in the previous line, “it was dealt severely,” might well be the pillaging army, but instead the Lord is named as the tormentor.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Lamentations%201%3A12/5"}
{"id":4214,"verse_id":"LAM.1.15","translation_id":"net-engnet","book_id":"LAM","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"8","reference":"1.15","text":"The expression the virgin daughter, Judah is used as an epithet, i.e. Virgin Judah or Maiden Judah, further reinforcing the feminine anthrpomorphism.","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Lamentations%201%3A15/8"}
{"id":4215,"verse_id":"LAM.1.19","translation_id":"net-engnet","book_id":"LAM","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.19","text":"The term “lovers” is a figurative expression (hypocatastasis), comparing Jerusalem’s false gods and political alliance with Assyria to a woman’s immoral lovers. The prophet Hosea uses similar imagery ( Hos 2:5, 7, 10, 13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Lamentations%201%3A19/1"}
{"id":4216,"verse_id":"LAM.2.1","translation_id":"net-engnet","book_id":"LAM","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.1","text":"Chapter continues the use of feminine epithets (e.g., “Daughter Zion”), although initially portraying Jerusalem as an object destroyed by the angered enemy, God.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Lamentations%202%3A1/3"}
{"id":4217,"verse_id":"LAM.2.13","translation_id":"net-engnet","book_id":"LAM","chapter":2,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"2.13","text":"The rhetorical question implies a denial: “No one can heal you!” The following verses, 14-17, present four potential healers – prophets, passersby, enemies, and God.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Lamentations%202%3A13/6"}
{"id":4218,"verse_id":"LAM.2.19","translation_id":"net-engnet","book_id":"LAM","chapter":2,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"2.19","text":"Lifting up the palms or hands is a metaphor for prayer.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Lamentations%202%3A19/5"}
{"id":4219,"verse_id":"LAM.3.1","translation_id":"net-engnet","book_id":"LAM","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.1","text":"The nature of the acrostic changes here. Each of the three lines in each verse, not just the first, begins with the corresponding letter of the alphabet.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Lamentations%203%3A1/1"}
{"id":4220,"verse_id":"LAM.3.27","translation_id":"net-engnet","book_id":"LAM","chapter":3,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.27","text":"Jeremiah is referring to the painful humiliation of subjugation to the Babylonians, particularly to the exile of the populace of Jerusalem. The Babylonians and Assyrians frequently used the phrase “bear the yoke” as a metaphor: their subjects were made as subservient to them as yoked oxen were to their masters. Because the Babylonian exile would last for seventy years, only those who were in their youth when Jerusalem fell would have any hope of living until the return of the remnant. For the middle-aged and elderly, the yoke of exile would be insufferable; but those who bore this “yoke” in their youth would have hope.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Lamentations%203%3A27/3"}
{"id":4221,"verse_id":"LAM.4.1","translation_id":"net-engnet","book_id":"LAM","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.1","text":"According to W. F. Lanahan (“The Speaking Voice in the Book of Lamentations” JBL 93 [1974]: 48), the persona or speaking voice in chap. is a bourgeois, the common man. This voice is somewhat akin to the Reporter in chs 1-2 in that much of the description is in the third person. However, “the bourgeois has some sense of identity with his fellow-citizens” seen in the shift to the first person plural. The alphabetic acrostic structure reduces to two bicola per letter. The first letter of only the first line in each stanza spells the acrostic.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Lamentations%204%3A1/1"}
{"id":4222,"verse_id":"LAM.4.12","translation_id":"net-engnet","book_id":"LAM","chapter":4,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.12","text":"The expression “to enter the gates” of a city is an idiom referring to the military conquest of that city. Ancient Near Eastern fortified cities typically featured double and sometimes triple city gates – the bulwark of the defense of the city. Because fortified cities were enclosed with protective walls, the Achilles tendon of every city was the city gates – the weak point in the defense and the perennial point of attack by enemies (e.g., Judg 5:8, 11 ; 1 Sam 17:52 ; Isa 29:6 ; Jer 17:27; 51:54 ; Ezek 21:20, 27 ; Mic 1:9, 12 ; Neh 1:3; 2:3, 13, 17 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Lamentations%204%3A12/3"}
{"id":4223,"verse_id":"LAM.5.1","translation_id":"net-engnet","book_id":"LAM","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.1","text":"The speaking voice is now that of a choir singing the community’s lament in the first person plural. The poem is not an alphabetic acrostic like the preceding chapters but has 22 verses, the same as the number of letters in the Hebrew alphabet.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Lamentations%205%3A1/1"}
{"id":4224,"verse_id":"LAM.5.5","translation_id":"net-engnet","book_id":"LAM","chapter":5,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.5","text":"For the theological allusion that goes beyond physical rest, see, e.g., Deut 12:10; 25:19 ; Josh 1:13; 11:23 ; 2 Sam 7:1, 11 ; 1 Chron 22:18 ; 2 Chron 14:6-7","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Lamentations%205%3A5/2"}
{"id":4225,"verse_id":"EZK.1.1","translation_id":"net-engnet","book_id":"EZK","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"The meaning of the thirtieth year is problematic. Some take it to mean the age of Ezekiel when he prophesied (e.g., Origen). The Aramaic Targum explains the thirtieth year as the thirtieth year dated from the recovery of the book of the Torah in the temple in Jerusalem ( 2 Kgs 22:3-9 ). The number seems somehow to be equated with the fifth year of Jehoiachin’s exile in 1:2 , i.e., 593 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%201%3A1/1"}
{"id":4226,"verse_id":"EZK.1.1","translation_id":"net-engnet","book_id":"EZK","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.1","text":"The Assyrians started the tactic of deportation, the large-scale forced displacement of conquered populations, in order to stifle rebellions. The task of uniting groups of deportees, gaining freedom from one’s overlords and returning to retake one’s own country would be considerably more complicated than living in one’s homeland and waiting for an opportune moment to drive out the enemy’s soldiers. The Babylonians adopted this practice also, after defeating the Assyrians. The Babylonians deported Judeans on three occasions. The practice of deportation was reversed by the Persian conquerors of Babylon, who gained favor from their subjects for allowing them to return to their homeland and, as polytheists, sought the favor of the gods of the various countries which had come under their control.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%201%3A1/2"}
{"id":4227,"verse_id":"EZK.1.1","translation_id":"net-engnet","book_id":"EZK","chapter":1,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.1","text":"The Kebar River is mentioned in Babylonian texts from the city of Nippur in the fifth century b.c . It provided artificial irrigation from the Euphrates.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%201%3A1/3"}
{"id":4228,"verse_id":"EZK.1.1","translation_id":"net-engnet","book_id":"EZK","chapter":1,"verse":1,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.1","text":"For the concept of the heavens opened in later literature, see 3 Macc 6:18; 2 Bar. 22:1; T. Levi 5:1; Matt 3:16 ; Acts 7:56 ; Rev 19:11 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ezekiel%201%3A1/4"}
{"id":4229,"verse_id":"EZK.1.3","translation_id":"net-engnet","book_id":"EZK","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.3","text":"The prophet’s name, Ezekiel , means in Hebrew “May God strengthen.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%201%3A3/1"}
{"id":4230,"verse_id":"EZK.1.4","translation_id":"net-engnet","book_id":"EZK","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.4","text":"Storms are often associated with appearances of God (see Nah 1:3 ; Ps 18:12 ). In some passages, the “storm” ( סְעָרָה , sÿ ’ arah ) may be a whirlwind ( Job 38:1 , 2 Kgs 2:1 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%201%3A4/2"}
{"id":4231,"verse_id":"EZK.1.5","translation_id":"net-engnet","book_id":"EZK","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.5","text":"They had human form may mean they stood erect.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ezekiel%201%3A5/4"}
{"id":4232,"verse_id":"EZK.1.7","translation_id":"net-engnet","book_id":"EZK","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.7","text":"The Hebrew verb translated gleamed occurs only here in the OT.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%201%3A7/1"}
{"id":4233,"verse_id":"EZK.1.13","translation_id":"net-engnet","book_id":"EZK","chapter":1,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.13","text":"Burning coals of fire are also a part of David’s poetic description of God’s appearance (see 2 Sam 22:9, 13 ; Ps 18:8 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%201%3A13/3"}
{"id":4234,"verse_id":"EZK.1.15","translation_id":"net-engnet","book_id":"EZK","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.15","text":"Another vision which includes wheels on thrones occurs in Dan 7:9 . contains a vision similar to this one.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%201%3A15/2"}
{"id":4235,"verse_id":"EZK.1.28","translation_id":"net-engnet","book_id":"EZK","chapter":1,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.28","text":"Reference to the glowing substance and the brilliant light and storm phenomena in vv. 27-28 a echoes in reverse order the occurrence of these phenomena in v. 4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%201%3A28/1"}
{"id":4236,"verse_id":"EZK.2.1","translation_id":"net-engnet","book_id":"EZK","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.1","text":"The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one,” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%202%3A1/1"}
{"id":4237,"verse_id":"EZK.2.5","translation_id":"net-engnet","book_id":"EZK","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.5","text":"The book of Ezekiel frequently refers to the Israelites as a rebellious house ( Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ezekiel%202%3A5/4"}
{"id":4238,"verse_id":"EZK.2.10","translation_id":"net-engnet","book_id":"EZK","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.10","text":"Written on the front and back . While it was common for papyrus scrolls to have writing on both sides the same was not true for leather scrolls.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%202%3A10/2"}
{"id":4239,"verse_id":"EZK.3.7","translation_id":"net-engnet","book_id":"EZK","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.7","text":"Moses ( Exod 3:19 ) and Isaiah ( Isa 6:9-10 ) were also told that their messages would not be received.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%203%3A7/1"}
{"id":4240,"verse_id":"EZK.3.7","translation_id":"net-engnet","book_id":"EZK","chapter":3,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.7","text":"A similar description of Israel’s disobedience is given in 1 Sam 8:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%203%3A7/2"}
{"id":4241,"verse_id":"EZK.3.12","translation_id":"net-engnet","book_id":"EZK","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.12","text":"See note on “wind” in 2:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%203%3A12/1"}
{"id":4242,"verse_id":"EZK.3.15","translation_id":"net-engnet","book_id":"EZK","chapter":3,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.15","text":"The name “Tel Abib” is a transliteration of an Akkadian term meaning “mound of the flood,” i.e., an ancient mound. It is not to be confused with the modern city of Tel Aviv in Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%203%3A15/1"}
{"id":4243,"verse_id":"EZK.3.15","translation_id":"net-engnet","book_id":"EZK","chapter":3,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.15","text":"A similar response to a divine encounter is found in Acts 9:8-9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%203%3A15/3"}
{"id":4244,"verse_id":"EZK.3.18","translation_id":"net-engnet","book_id":"EZK","chapter":3,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.18","text":"Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%203%3A18/1"}
{"id":4245,"verse_id":"EZK.3.22","translation_id":"net-engnet","book_id":"EZK","chapter":3,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.22","text":"Ezekiel had another vision at this location, recounted in .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%203%3A22/2"}
{"id":4246,"verse_id":"EZK.4.1","translation_id":"net-engnet","book_id":"EZK","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.1","text":"Ancient Near Eastern bricks were 10 to 24 inches long and 6 to 13 1/2 inches wide.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%204%3A1/1"}
{"id":4247,"verse_id":"EZK.4.6","translation_id":"net-engnet","book_id":"EZK","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.6","text":"The number 40 may refer in general to the period of Judah’s exile using the number of years Israel was punished in the wilderness. In this case, however, one would need to translate, “you will bear the punishment of the house of Judah.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%204%3A6/1"}
{"id":4248,"verse_id":"EZK.4.8","translation_id":"net-engnet","book_id":"EZK","chapter":4,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.8","text":"The action surely refers to a series of daily acts rather than to a continuous period.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%204%3A8/1"}
{"id":4249,"verse_id":"EZK.4.9","translation_id":"net-engnet","book_id":"EZK","chapter":4,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.9","text":"Wheat, barley, beans, lentils, millet, and spelt . All these foods were common in Mesopotamia where Ezekiel was exiled.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%204%3A9/1"}
{"id":4250,"verse_id":"EZK.4.10","translation_id":"net-engnet","book_id":"EZK","chapter":4,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.10","text":"Eight ounces ( Heb “twenty shekels”). The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of grain about 230 grams here (8 ounces).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%204%3A10/1"}
{"id":4251,"verse_id":"EZK.4.11","translation_id":"net-engnet","book_id":"EZK","chapter":4,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.11","text":"A pint and a half [ Heb “one-sixth of a hin”]. One-sixth of a hin was a quantity of liquid equal to about 1.3 pints or 0.6 liters.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%204%3A11/1"}
{"id":4252,"verse_id":"EZK.4.12","translation_id":"net-engnet","book_id":"EZK","chapter":4,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.12","text":"Human waste was to remain outside the camp of the Israelites according to Deut 23:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%204%3A12/1"}
{"id":4253,"verse_id":"EZK.4.13","translation_id":"net-engnet","book_id":"EZK","chapter":4,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.13","text":"Unclean food among the nations . Lands outside of Israel were considered unclean ( Josh 22:19 ; Amos 7:17 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%204%3A13/1"}
{"id":4254,"verse_id":"EZK.5.3","translation_id":"net-engnet","book_id":"EZK","chapter":5,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.3","text":"Objects could be carried in the end of a garment ( Hag 2:12 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%205%3A3/2"}
{"id":4255,"verse_id":"EZK.5.6","translation_id":"net-engnet","book_id":"EZK","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.6","text":"The nations are subject to a natural law according to ; see also Amos 1:3-2:3 ; Jonah 1:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%205%3A6/1"}
{"id":4256,"verse_id":"EZK.5.6","translation_id":"net-engnet","book_id":"EZK","chapter":5,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.6","text":"One might conclude that the subject of the plural verbs is the nations/countries, but the context (vv. 5-6 a) indicates that the people of Jerusalem are in view. The text shifts from using the feminine singular (referring to personified Jerusalem) to the plural (referring to Jerusalem’s residents). See L. C. Allen, Ezekiel (WBC), 1:73.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%205%3A6/3"}
{"id":4257,"verse_id":"EZK.5.7","translation_id":"net-engnet","book_id":"EZK","chapter":5,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.7","text":"You are more arrogant than the nations around you . Israel is accused of being worse than the nations in Ezek 16:27 ; 2 Kgs 21:11 ; Jer 2:11 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%205%3A7/2"}
{"id":4258,"verse_id":"EZK.5.12","translation_id":"net-engnet","book_id":"EZK","chapter":5,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.12","text":"The judgment of plague and famine comes from the covenant curse ( Lev 26:25-26 ). As in v. 10 , the city of Jerusalem is figuratively addressed here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%205%3A12/1"}
{"id":4259,"verse_id":"EZK.5.12","translation_id":"net-engnet","book_id":"EZK","chapter":5,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.12","text":"Judgment by plague , famine , and sword occurs in Jer 21:9; 27:13 ; Ezek 6:11, 12; 7:15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%205%3A12/2"}
{"id":4260,"verse_id":"EZK.6.7","translation_id":"net-engnet","book_id":"EZK","chapter":6,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.7","text":"The phrase you will know that I am the Lord concludes over sixty oracles in the book of Ezekiel and indicates the ultimate goal of God’s action. The phrase is often used in the book of Exodus as well ( Exod 7:5; 14:4, 18 ). By Ezekiel’s day the people had forgotten that the Lord (Yahweh) was their covenant God and had turned to other gods. They had to be reminded that Yahweh alone deserved to be worshiped because only he possessed the power to meet their needs. Through judgment and eventually deliverance, Israel would be reminded that Yahweh alone held their destiny in his hands.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%206%3A7/1"}
{"id":4261,"verse_id":"EZK.6.11","translation_id":"net-engnet","book_id":"EZK","chapter":6,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.11","text":"By the sword and by famine and by pestilence . A similar trilogy of punishments is mentioned in Lev 26:25-26 . See also Jer 14:12; 21:9; 27:8, 13; 29:18 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%206%3A11/1"}
{"id":4262,"verse_id":"EZK.6.13","translation_id":"net-engnet","book_id":"EZK","chapter":6,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.13","text":"By referring to every high hill…all the mountaintops…under every green tree and every leafy oak Ezekiel may be expanding on the phraseology of Deut 12:2 (see 1 Kgs 14:23 ; 2 Kgs 16:4; 17:10 ; Jer 2:20; 3:6, 13 ; 2 Chr 28:4 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%206%3A13/1"}
{"id":4263,"verse_id":"EZK.6.14","translation_id":"net-engnet","book_id":"EZK","chapter":6,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.14","text":"I will stretch out my hand against them is a common expression in the book of Ezekiel ( 14:9, 13; 16:27; 25:7; 35:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%206%3A14/1"}
{"id":4264,"verse_id":"EZK.7.7","translation_id":"net-engnet","book_id":"EZK","chapter":7,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.7","text":"The day refers to the day of the Lord, a concept which, beginning in Amos 5:18-20 , became a common theme in the OT prophetic books. It refers to a time when the Lord intervenes in human affairs as warrior and judge.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%207%3A7/1"}
{"id":4265,"verse_id":"EZK.7.19","translation_id":"net-engnet","book_id":"EZK","chapter":7,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.19","text":"Compare Zeph 1:18 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%207%3A19/2"}
{"id":4266,"verse_id":"EZK.7.22","translation_id":"net-engnet","book_id":"EZK","chapter":7,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.22","text":"My treasured place probably refers to the temple (however, cf. NLT “my treasured land”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%207%3A22/1"}
{"id":4267,"verse_id":"EZK.7.22","translation_id":"net-engnet","book_id":"EZK","chapter":7,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.22","text":"Since the pronouns “it” are both feminine, they do not refer to the masculine “my treasured place”; instead they probably refer to Jerusalem or the land, both of which are feminine in Hebrew.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%207%3A22/2"}
{"id":4268,"verse_id":"EZK.7.24","translation_id":"net-engnet","book_id":"EZK","chapter":7,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.24","text":"Or “their holy places” (KJV, ASV, NASB, NCV, NRSV).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%207%3A24/1"}
{"id":4269,"verse_id":"EZK.8.10","translation_id":"net-engnet","book_id":"EZK","chapter":8,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.10","text":"These engravings were prohibited in the Mosaic law ( Deut 4:16-18 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%208%3A10/3"}
{"id":4270,"verse_id":"EZK.8.11","translation_id":"net-engnet","book_id":"EZK","chapter":8,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.11","text":"Note the contrast between these seventy men who represented Israel and the seventy elders who ate the covenant meal before God, inaugurating the covenant relationship ( Exod 24:1, 9 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%208%3A11/1"}
{"id":4271,"verse_id":"EZK.8.14","translation_id":"net-engnet","book_id":"EZK","chapter":8,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.14","text":"The worship of Tammuz included the observation of the annual death and descent into the netherworld of the god Dumuzi. The practice was observed by women in the ancient Near East over a period of centuries.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%208%3A14/2"}
{"id":4272,"verse_id":"EZK.8.16","translation_id":"net-engnet","book_id":"EZK","chapter":8,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.16","text":"The priests prayed to God between the porch and the altar on fast days ( Joel 2:17 ). This is the location where Zechariah was murdered ( Matt 23:35 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%208%3A16/2"}
{"id":4273,"verse_id":"EZK.8.16","translation_id":"net-engnet","book_id":"EZK","chapter":8,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.16","text":"The temple faced east.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ezekiel%208%3A16/4"}
{"id":4274,"verse_id":"EZK.9.2","translation_id":"net-engnet","book_id":"EZK","chapter":9,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.2","text":"The six men plus the scribe would equal seven, which was believed by the Babylonians to be the number of planetary deities.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%209%3A2/2"}
{"id":4275,"verse_id":"EZK.9.2","translation_id":"net-engnet","book_id":"EZK","chapter":9,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.2","text":"The upper gate was built by Jotham ( 2 Kgs 15:35 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%209%3A2/3"}
{"id":4276,"verse_id":"EZK.9.9","translation_id":"net-engnet","book_id":"EZK","chapter":9,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.9","text":"The saying is virtually identical to that of the elders in Ezek 8:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%209%3A9/2"}
{"id":4277,"verse_id":"EZK.10.11","translation_id":"net-engnet","book_id":"EZK","chapter":10,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.11","text":"That is, the cherubim.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2010%3A11/1"}
{"id":4278,"verse_id":"EZK.10.14","translation_id":"net-engnet","book_id":"EZK","chapter":10,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.14","text":"The living creature described here is thus slightly different from the one described in Ezek 1:10 , where a bull’s face appeared instead of a cherub’s. Note that some English versions harmonize the two descriptions and read the same here as in 1:10 (cf. NAB, NLT “an ox”; TEV, CEV “a bull”). This may be justified based on v. 22 , which states the creatures’ appearance was the same.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2010%3A14/2"}
{"id":4279,"verse_id":"EZK.11.1","translation_id":"net-engnet","book_id":"EZK","chapter":11,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.1","text":"The phrase officials of the people occurs in Neh 11:1 ; 1 Chr 21:2 ; 2 Chr 24:23 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2011%3A1/2"}
{"id":4280,"verse_id":"EZK.11.3","translation_id":"net-engnet","book_id":"EZK","chapter":11,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.3","text":"The expression build houses may mean “establish families” ( Deut 25:9 ; Ruth 4:11 ; Prov 24:27 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2011%3A3/2"}
{"id":4281,"verse_id":"EZK.11.3","translation_id":"net-engnet","book_id":"EZK","chapter":11,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.3","text":"Jerusalem is also compared to a pot in Ezek 24:3-8 . The siege of the city is pictured as heating up the pot.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2011%3A3/4"}
{"id":4282,"verse_id":"EZK.11.20","translation_id":"net-engnet","book_id":"EZK","chapter":11,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.20","text":"The expression They will be my people, and I will be their God occurs as a promise to Abraham ( Gen 17:8 ), Moses ( Exod 6:7 ), and the nation ( Exod 29:45 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2011%3A20/1"}
{"id":4283,"verse_id":"EZK.12.2","translation_id":"net-engnet","book_id":"EZK","chapter":12,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.2","text":"The book of Ezekiel frequently refers to the Israelites as a rebellious house ( Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2012%3A2/1"}
{"id":4284,"verse_id":"EZK.12.2","translation_id":"net-engnet","book_id":"EZK","chapter":12,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.2","text":"This verse is very similar to Isa 6:9-10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2012%3A2/2"}
{"id":4285,"verse_id":"EZK.12.6","translation_id":"net-engnet","book_id":"EZK","chapter":12,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.6","text":"See also Ezek 12:11, 24:24, 27 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2012%3A6/3"}
{"id":4286,"verse_id":"EZK.12.12","translation_id":"net-engnet","book_id":"EZK","chapter":12,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.12","text":"The prince is a reference to Zedekiah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2012%3A12/1"}
{"id":4287,"verse_id":"EZK.12.13","translation_id":"net-engnet","book_id":"EZK","chapter":12,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.13","text":"He will not see it . This prediction was fulfilled in 2 Kgs 25:7 and Jer 52:11 , which recount how Zedekiah was blinded before being deported to Babylon.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2012%3A13/2"}
{"id":4288,"verse_id":"EZK.12.13","translation_id":"net-engnet","book_id":"EZK","chapter":12,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.13","text":"There he will die . This was fulfilled when King Zedekiah died in exile ( Jer 52:11 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2012%3A13/3"}
{"id":4289,"verse_id":"EZK.13.6","translation_id":"net-engnet","book_id":"EZK","chapter":13,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.6","text":"The same description of a false prophet is found in Micah 2:11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2013%3A6/1"}
{"id":4290,"verse_id":"EZK.13.6","translation_id":"net-engnet","book_id":"EZK","chapter":13,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.6","text":"The Lord has not sent them . A similar concept is found in Jer 14:14; 23:21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2013%3A6/2"}
{"id":4291,"verse_id":"EZK.13.11","translation_id":"net-engnet","book_id":"EZK","chapter":13,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.11","text":"A violent wind will break out . God’s judgments are frequently described in storm imagery ( Pss 18:7-15; 77:17-18; 83:15 ; Isa 28:17; 30:30 ; Jer 23:19; 30:23 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2013%3A11/2"}
{"id":4292,"verse_id":"EZK.13.18","translation_id":"net-engnet","book_id":"EZK","chapter":13,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.18","text":"The wristbands mentioned here probably represented magic bands or charms. See D. I. Block, Ezekiel (NICOT), 1:413.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2013%3A18/1"}
{"id":4293,"verse_id":"EZK.14.11","translation_id":"net-engnet","book_id":"EZK","chapter":14,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.11","text":"I will be their God . See Exod 6:7 ; Lev 26:12 ; Jer 7:23; 11:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2014%3A11/1"}
{"id":4294,"verse_id":"EZK.14.14","translation_id":"net-engnet","book_id":"EZK","chapter":14,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.14","text":"Traditionally this has been understood as a reference to the biblical Daniel, though he was still quite young when Ezekiel prophesied. One wonders if he had developed a reputation as an intercessor by this point. For this reason some prefer to see a reference to a ruler named Danel, known in Canaanite legend for his justice and wisdom. In this case all three of the individuals named would be non-Israelites, however the Ugaritic Danel is not known to have qualities of faith in the Lord that would place him in the company of the other men. See D. I. Block, Ezekiel (NICOT), 1:447-50.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2014%3A14/1"}
{"id":4295,"verse_id":"EZK.15.7","translation_id":"net-engnet","book_id":"EZK","chapter":15,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.7","text":"This escape refers to the exile of Ezekiel and others in 597 b.c. ( Ezek 1:2 ; 2 Kgs 24:10-16 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2015%3A7/2"}
{"id":4296,"verse_id":"EZK.16.4","translation_id":"net-engnet","book_id":"EZK","chapter":16,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.4","text":"Arab midwives still cut the umbilical cords of infants and then proceed to apply salt and oil to their bodies.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2016%3A4/2"}
{"id":4297,"verse_id":"EZK.16.5","translation_id":"net-engnet","book_id":"EZK","chapter":16,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.5","text":"These verbs, “pity” and “spare,” echo the judgment oracles in 5:11; 7:4, 9; 8:18; 9:5, 10 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2016%3A5/1"}
{"id":4298,"verse_id":"EZK.16.5","translation_id":"net-engnet","book_id":"EZK","chapter":16,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.5","text":"A similar concept is found in Deut 32:10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2016%3A5/2"}
{"id":4299,"verse_id":"EZK.16.14","translation_id":"net-engnet","book_id":"EZK","chapter":16,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.14","text":"The description of the nation Israel in vv. 10-14 recalls the splendor of the nation’s golden age under King Solomon.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2016%3A14/2"}
{"id":4300,"verse_id":"EZK.16.20","translation_id":"net-engnet","book_id":"EZK","chapter":16,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.20","text":"The sacrifice of children was prohibited in Lev 18:21; 20:2 ; Deut 12:31; 18:10 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2016%3A20/1"}
{"id":4301,"verse_id":"EZK.16.37","translation_id":"net-engnet","book_id":"EZK","chapter":16,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.37","text":"Harlots suffered degradation when their nakedness was exposed ( Jer 13:22, 26 ; Hos 2:12 ; Nah 3:5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2016%3A37/1"}
{"id":4302,"verse_id":"EZK.16.46","translation_id":"net-engnet","book_id":"EZK","chapter":16,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.46","text":"Sodom was the epitome of evil ( Deut 29:23; 32:32 ; Isa 1:9-10; 3:9 ; Jer 23:14 ; Lam 4:6 ; Matt 10:15; 11:23-24 ; Jude 7 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2016%3A46/3"}
{"id":4303,"verse_id":"EZK.17.2","translation_id":"net-engnet","book_id":"EZK","chapter":17,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.2","text":"The verb occurs elsewhere in the OT only in Judg 14:12-19 , where Samson supplies a riddle.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2017%3A2/1"}
{"id":4304,"verse_id":"EZK.17.3","translation_id":"net-engnet","book_id":"EZK","chapter":17,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.3","text":"The great eagle symbolizes Nebuchadnezzar ( 17:12 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2017%3A3/2"}
{"id":4305,"verse_id":"EZK.17.3","translation_id":"net-engnet","book_id":"EZK","chapter":17,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"17.3","text":"In the parable Lebanon apparently refers to Jerusalem ( 17:12 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2017%3A3/5"}
{"id":4306,"verse_id":"EZK.17.7","translation_id":"net-engnet","book_id":"EZK","chapter":17,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.7","text":"The phrase another great eagle refers to Pharaoh Hophra.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2017%3A7/1"}
{"id":4307,"verse_id":"EZK.17.12","translation_id":"net-engnet","book_id":"EZK","chapter":17,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.12","text":"The narrative description of this interpretation of the riddle is given in 2 Kgs 24:11-15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2017%3A12/2"}
{"id":4308,"verse_id":"EZK.17.18","translation_id":"net-engnet","book_id":"EZK","chapter":17,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.18","text":"Heb “hand.” “Giving one’s hand” is a gesture of promise ( 2 Kgs 10:15 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2017%3A18/2"}
{"id":4309,"verse_id":"EZK.17.22","translation_id":"net-engnet","book_id":"EZK","chapter":17,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.22","text":"The language is analogous to messianic imagery in Isa 11:1 ; Zech 3:8; 6:4 although the technical terminology is not the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2017%3A22/1"}
{"id":4310,"verse_id":"EZK.18.8","translation_id":"net-engnet","book_id":"EZK","chapter":18,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.8","text":"This law was given in Lev 25:36 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2018%3A8/1"}
{"id":4311,"verse_id":"EZK.18.11","translation_id":"net-engnet","book_id":"EZK","chapter":18,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.11","text":"See note on “mountains” in v. 6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2018%3A11/2"}
{"id":4312,"verse_id":"EZK.18.12","translation_id":"net-engnet","book_id":"EZK","chapter":18,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.12","text":"The poor and needy are often mentioned together in the OT ( Deut 24:14 ; Jer 22:16 ; Ezek 14:69; Ps 12:6; 35:10; 37:14 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2018%3A12/1"}
{"id":4313,"verse_id":"EZK.18.31","translation_id":"net-engnet","book_id":"EZK","chapter":18,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.31","text":"In Ezek 11:19, 36:26 the new heart and new spirit are promised as future blessings.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2018%3A31/1"}
{"id":4314,"verse_id":"EZK.19.2","translation_id":"net-engnet","book_id":"EZK","chapter":19,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.2","text":"Lions probably refer to Judahite royalty and/or nobility. The lioness appears to symbolize the Davidic dynasty, though some see the referent as Hamutal, the wife of Josiah and mother of Jehoahaz and Zedekiah. Gen 49:9 seems to be the background for Judah being compared to lions.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2019%3A2/1"}
{"id":4315,"verse_id":"EZK.19.4","translation_id":"net-engnet","book_id":"EZK","chapter":19,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.4","text":"The description applies to king Jehoahaz ( 2 Kgs 23:31-34 ; Jer 22:10-12 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2019%3A4/1"}
{"id":4316,"verse_id":"EZK.19.5","translation_id":"net-engnet","book_id":"EZK","chapter":19,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.5","text":"The identity of this second lion is unclear; the referent is probably Jehoiakim or Zedekiah. If the lioness is Hamutal, then Zedekiah is the lion described here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2019%3A5/1"}
{"id":4317,"verse_id":"EZK.19.12","translation_id":"net-engnet","book_id":"EZK","chapter":19,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.12","text":"The east wind symbolizes the Babylonians.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2019%3A12/1"}
{"id":4318,"verse_id":"EZK.19.13","translation_id":"net-engnet","book_id":"EZK","chapter":19,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.13","text":"This metaphor depicts the Babylonian exile of the Davidic dynasty.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2019%3A13/1"}
{"id":4319,"verse_id":"EZK.20.1","translation_id":"net-engnet","book_id":"EZK","chapter":20,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.1","text":"The date would be August 14th, 591 b.c . The seventh year is the seventh year of Jehoiachin’s exile.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2020%3A1/1"}
{"id":4320,"verse_id":"EZK.20.6","translation_id":"net-engnet","book_id":"EZK","chapter":20,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.6","text":"The phrase “a land flowing with milk and honey,” a figure of speech describing the land’s abundant fertility, occurs in v. 15 as well as Exod 3:8, 17; 13:5; 33:3 ; Lev 20:24 ; Num 13:27 ; Deut 6:3; 11:9; 26:9; 27:3 ; Josh 5:6 ; Jer 11:5; 32:23 (see also Deut 1:25; 8:7-9 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2020%3A6/3"}
{"id":4321,"verse_id":"EZK.20.11","translation_id":"net-engnet","book_id":"EZK","chapter":20,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.11","text":"The laws were given at Mount Sinai.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2020%3A11/1"}
{"id":4322,"verse_id":"EZK.20.12","translation_id":"net-engnet","book_id":"EZK","chapter":20,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.12","text":"Ezekiel’s contemporary, Jeremiah, also stressed the importance of obedience to the Sabbath law ().","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2020%3A12/1"}
{"id":4323,"verse_id":"EZK.20.23","translation_id":"net-engnet","book_id":"EZK","chapter":20,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.23","text":"Though the Pentateuch does not seem to know of this episode, Ps 106:26-27 may speak of God’s oath to exile the people before they had entered Canaan.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2020%3A23/2"}
{"id":4324,"verse_id":"EZK.20.26","translation_id":"net-engnet","book_id":"EZK","chapter":20,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.26","text":"This act is prohibited in Deut 12:29-31 and Jer 7:31; 19:5; 32:35 . See also 2 Kgs 21:6; 23:10 . This custom indicates that the laws the Israelites were following were the disastrous laws of pagan nations (see Ezek 16:20-21 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2020%3A26/2"}
{"id":4325,"verse_id":"EZK.20.26","translation_id":"net-engnet","book_id":"EZK","chapter":20,"verse":26,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.26","text":"God sometimes punishes sin by inciting the sinner to sin even more, as the biblical examples of divine hardening and deceit make clear. See Robert B. Chisholm, Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34; idem, “Does God Deceive?” BSac 155 (1998): 11-28. For other instances where the Lord causes individuals to act unwisely or even sinfully as punishment for sin, see 1 Sam 2:25 ; 2 Sam 17:14 ; 1 Kgs 12:15 ; 2 Chr 25:20 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2020%3A26/3"}
{"id":4326,"verse_id":"EZK.20.33","translation_id":"net-engnet","book_id":"EZK","chapter":20,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.33","text":"This phrase occurs frequently in Deuteronomy ( Deut 4:34; 5:15; 7:19; 11:2; 26:8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2020%3A33/1"}
{"id":4327,"verse_id":"EZK.20.37","translation_id":"net-engnet","book_id":"EZK","chapter":20,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.37","text":"The metaphor may be based in Lev 27:32 (see also Jer 33:13 ; Matt 25:32-33 ). A shepherd would count his sheep as they passed beneath his staff.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2020%3A37/2"}
{"id":4328,"verse_id":"EZK.20.39","translation_id":"net-engnet","book_id":"EZK","chapter":20,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.39","text":"Compare the irony here to Amos 4:4 and Jer 44:25 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2020%3A39/1"}
{"id":4329,"verse_id":"EZK.20.39","translation_id":"net-engnet","book_id":"EZK","chapter":20,"verse":39,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.39","text":"A similar concept may be found in Lev 18:21; 20:3 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2020%3A39/3"}
{"id":4330,"verse_id":"EZK.20.45","translation_id":"net-engnet","book_id":"EZK","chapter":20,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.45","text":"Beginning with 20:45 , the verse numbers through 21:32 in the English Bible differ by five from the verse numbers in the Hebrew text ( BHS ), with 20:45 ET = 21:1 HT, 20:46 ET = 21:2 HT, 21:1 ET = 21:6 HT etc., through 21:32 ET = 21:37 HT. Beginning with 22:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2020%3A45/1"}
{"id":4331,"verse_id":"EZK.21.1","translation_id":"net-engnet","book_id":"EZK","chapter":21,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.1","text":"Ezek 21:1 in the English Bible is 21:6 in the Hebrew text ( BHS ). See the note at 20:45 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2021%3A1/1"}
{"id":4332,"verse_id":"EZK.21.3","translation_id":"net-engnet","book_id":"EZK","chapter":21,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.3","text":"This is the sword of judgment, see Isa 31:8; 34:6; 66:16 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2021%3A3/4"}
{"id":4333,"verse_id":"EZK.21.3","translation_id":"net-engnet","book_id":"EZK","chapter":21,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"21.3","text":"Ezekiel elsewhere pictures the Lord’s judgment as discriminating between the righteous and the wicked ( 9:4-6; 18:1-20 ; see as well Pss 1 and 11 ) and speaks of the preservation of a remnant ( 3:21; 6:8; 12:16 ). Perhaps here he exaggerates for rhetorical effect in an effort to subdue any false optimism. See L. C. Allen, Ezekiel (WBC), 2:25-26; D. I. Block, Ezekiel (NICOT), 1:669-70; and W. Zimmerli, Ezekiel (Hermeneia), 1:424-25.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2021%3A3/5"}
{"id":4334,"verse_id":"EZK.21.7","translation_id":"net-engnet","book_id":"EZK","chapter":21,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.7","text":"This expression depicts in a very vivid way how they will be overcome with fear. See the note on the same phrase in 7:17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2021%3A7/2"}
{"id":4335,"verse_id":"EZK.21.12","translation_id":"net-engnet","book_id":"EZK","chapter":21,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.12","text":"This physical action was part of an expression of grief. Cp. Jer. 31:19 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2021%3A12/1"}
{"id":4336,"verse_id":"EZK.21.21","translation_id":"net-engnet","book_id":"EZK","chapter":21,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.21","text":"Mesopotamian kings believed that the gods revealed the future through omens. They employed various divination techniques, some of which are included in the list that follows. A particularly popular technique was the examination and interpretation of the livers of animals. See R. R. Wilson, Prophecy and Society in Ancient Israel , 90-110.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2021%3A21/2"}
{"id":4337,"verse_id":"EZK.21.23","translation_id":"net-engnet","book_id":"EZK","chapter":21,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.23","text":"When the people of Judah realized the Babylonians’ intentions, they would object on grounds that they had made a treaty with the Babylonian king (see 17:13 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2021%3A23/2"}
{"id":4338,"verse_id":"EZK.21.29","translation_id":"net-engnet","book_id":"EZK","chapter":21,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.29","text":"The second half of the verse appears to state that the sword of judgment would fall upon the wicked, despite their efforts to prevent it.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2021%3A29/3"}
{"id":4339,"verse_id":"EZK.21.30","translation_id":"net-engnet","book_id":"EZK","chapter":21,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.30","text":"Once the Babylonian king’s sword (vv. 19-20 ) has carried out its assigned task, the Lord commands it to halt and announces that Babylon itself will also experience his judgment. See L. C. Allen, Ezekiel (WBC), 2:28.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2021%3A30/1"}
{"id":4340,"verse_id":"EZK.22.9","translation_id":"net-engnet","book_id":"EZK","chapter":22,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.9","text":"This statement introduces vv. 10-11 and refers in general terms to the sexual sins described there. For the legal background of vv. 10-11 , see Lev 18:7-20; 20:10-21 ; Deut 22:22-23, 30; 27:22 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2022%3A9/3"}
{"id":4341,"verse_id":"EZK.22.11","translation_id":"net-engnet","book_id":"EZK","chapter":22,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.11","text":"Sexual relations with one’s half-sister may be primarily in view here. See Lev 18:9; 20:17 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2022%3A11/3"}
{"id":4342,"verse_id":"EZK.22.12","translation_id":"net-engnet","book_id":"EZK","chapter":22,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.12","text":"Forgetting the Lord is also addressed in Deut 6:12; 8:11, 14 ; Jer 3:21; 13:25 ; Ezek 23:35 ; Hos 2:15; 8:14; 13:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2022%3A12/2"}
{"id":4343,"verse_id":"EZK.22.13","translation_id":"net-engnet","book_id":"EZK","chapter":22,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.13","text":"This gesture apparently expresses mourning and/or anger (see 6:11; 21:14, 17 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2022%3A13/1"}
{"id":4344,"verse_id":"EZK.22.15","translation_id":"net-engnet","book_id":"EZK","chapter":22,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.15","text":"The ultimate purpose of divine judgment is to purify the covenant community of its sins.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2022%3A15/1"}
{"id":4345,"verse_id":"EZK.23.4","translation_id":"net-engnet","book_id":"EZK","chapter":23,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.4","text":"In this allegory the Lord is depicted as being the husband of two wives. The OT law prohibited a man from marrying sisters ( Lev 18:18 ), but the practice is attested in the OT (cf. Jacob). The metaphor is utilized here for illustrative purposes and does not mean that the Lord condoned such a practice or bigamy in general.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2023%3A4/2"}
{"id":4346,"verse_id":"EZK.23.16","translation_id":"net-engnet","book_id":"EZK","chapter":23,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.16","text":"The Chaldeans were prominent tribal groups of Babylonia. The imagery is reminiscent of events in the reigns of Hezekiah ( 2 Kgs 20:12-15 ) and Jehoiakim ( 2 Kgs 23:34-24:1 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2023%3A16/2"}
{"id":4347,"verse_id":"EZK.23.23","translation_id":"net-engnet","book_id":"EZK","chapter":23,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.23","text":"Pekod was the name of an Aramean tribe (known as Puqudu in Mesopotamian texts) that lived in the region of the Tigris River.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2023%3A23/1"}
{"id":4348,"verse_id":"EZK.23.23","translation_id":"net-engnet","book_id":"EZK","chapter":23,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.23","text":"Shoa was the name of a nomadic people (the Sutu) that lived in Mesopotamia.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2023%3A23/2"}
{"id":4349,"verse_id":"EZK.23.23","translation_id":"net-engnet","book_id":"EZK","chapter":23,"verse":23,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.23","text":"Koa was the name of another Mesopotamian people group (the Qutu).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2023%3A23/3"}
{"id":4350,"verse_id":"EZK.23.32","translation_id":"net-engnet","book_id":"EZK","chapter":23,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.32","text":"The image of a deep and wide cup suggests the degree of punishment; it will be extensive and leave the victim helpless.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2023%3A32/1"}
{"id":4351,"verse_id":"EZK.23.34","translation_id":"net-engnet","book_id":"EZK","chapter":23,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.34","text":"The severe action is more extreme than beating the breasts in anguish ( Isa 32:12 ; Nah 2:7 ). It is also ironic for these are the very breasts she so blatantly offered to her lovers (vv. 3, 21 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2023%3A34/3"}
{"id":4352,"verse_id":"EZK.23.37","translation_id":"net-engnet","book_id":"EZK","chapter":23,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.37","text":"The Lord speaks here in the role of the husband of the sisters.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2023%3A37/1"}
{"id":4353,"verse_id":"EZK.24.3","translation_id":"net-engnet","book_id":"EZK","chapter":24,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.3","text":"The book of Ezekiel frequently refers to the Israelites as a rebellious house ( Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2024%3A3/1"}
{"id":4354,"verse_id":"EZK.24.3","translation_id":"net-engnet","book_id":"EZK","chapter":24,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.3","text":"See Ezek 11:3-12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2024%3A3/2"}
{"id":4355,"verse_id":"EZK.24.17","translation_id":"net-engnet","book_id":"EZK","chapter":24,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.17","text":"The turban would normally be removed for mourning ( Josh 7:6 ; 1 Sam 4:12 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2024%3A17/3"}
{"id":4356,"verse_id":"EZK.24.17","translation_id":"net-engnet","book_id":"EZK","chapter":24,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.17","text":"Mourning rites included covering the lower part of the face. See Lev 13:45 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2024%3A17/4"}
{"id":4357,"verse_id":"EZK.24.21","translation_id":"net-engnet","book_id":"EZK","chapter":24,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.21","text":"Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16 , the “desire” of his “eyes”) so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2024%3A21/2"}
{"id":4358,"verse_id":"EZK.25.8","translation_id":"net-engnet","book_id":"EZK","chapter":25,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.8","text":"Moab was located immediately south of Ammon.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2025%3A8/1"}
{"id":4359,"verse_id":"EZK.25.12","translation_id":"net-engnet","book_id":"EZK","chapter":25,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.12","text":"Edom was located south of Moab.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2025%3A12/1"}
{"id":4360,"verse_id":"EZK.25.12","translation_id":"net-engnet","book_id":"EZK","chapter":25,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.12","text":"Edom apparently in some way assisted in the destruction of Jerusalem in 587/6 b.c. ( Ps 137:7 ; Lam 5:21, 23 ; Joel 3:19 ; Obadiah).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2025%3A12/4"}
{"id":4361,"verse_id":"EZK.25.15","translation_id":"net-engnet","book_id":"EZK","chapter":25,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.15","text":"The Philistines inhabited the coastal plain by the Mediterranean Sea, west of Judah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2025%3A15/1"}
{"id":4362,"verse_id":"EZK.25.16","translation_id":"net-engnet","book_id":"EZK","chapter":25,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.16","text":"This is a name for the Philistines, many of whom migrated to Palestine from Crete.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2025%3A16/2"}
{"id":4363,"verse_id":"EZK.26.2","translation_id":"net-engnet","book_id":"EZK","chapter":26,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.2","text":"Tyre was located on the Mediterranean coast north of Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2026%3A2/1"}
{"id":4364,"verse_id":"EZK.26.2","translation_id":"net-engnet","book_id":"EZK","chapter":26,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"26.2","text":"That is, Jerusalem.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2026%3A2/4"}
{"id":4365,"verse_id":"EZK.26.6","translation_id":"net-engnet","book_id":"EZK","chapter":26,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.6","text":"That is, the towns located inland that were under Tyre’s rule.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2026%3A6/1"}
{"id":4366,"verse_id":"EZK.26.14","translation_id":"net-engnet","book_id":"EZK","chapter":26,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.14","text":"This prophecy was fulfilled by Alexander the Great in 332 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2026%3A14/1"}
{"id":4367,"verse_id":"EZK.27.3","translation_id":"net-engnet","book_id":"EZK","chapter":27,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.3","text":"Rome, another economic power, is described in a similar way in Rev 17:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2027%3A3/2"}
{"id":4368,"verse_id":"EZK.27.7","translation_id":"net-engnet","book_id":"EZK","chapter":27,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.7","text":"This is probably a reference to Cyprus.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2027%3A7/1"}
{"id":4369,"verse_id":"EZK.27.8","translation_id":"net-engnet","book_id":"EZK","chapter":27,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.8","text":"Sidon and Arvad , like Tyre, were Phoenician coastal cities.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2027%3A8/3"}
{"id":4370,"verse_id":"EZK.27.9","translation_id":"net-engnet","book_id":"EZK","chapter":27,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.9","text":"Another Phoenician coastal city located between Sidon and Arvad.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2027%3A9/1"}
{"id":4371,"verse_id":"EZK.27.9","translation_id":"net-engnet","book_id":"EZK","chapter":27,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.9","text":"The reference to “all the ships of the sea…within you” suggests that the metaphor is changing; previously Tyre had been described as a magnificent ship, but now the description shifts back to an actual city. The “ships of the sea” were within Tyre’s harbor. Verse 11 refers to “walls” and “towers” of the city.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2027%3A9/3"}
{"id":4372,"verse_id":"EZK.27.10","translation_id":"net-engnet","book_id":"EZK","chapter":27,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.10","text":"See Gen 10:22 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2027%3A10/1"}
{"id":4373,"verse_id":"EZK.27.11","translation_id":"net-engnet","book_id":"EZK","chapter":27,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.11","text":"The identity of the Gammadites is uncertain.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2027%3A11/2"}
{"id":4374,"verse_id":"EZK.27.12","translation_id":"net-engnet","book_id":"EZK","chapter":27,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.12","text":"Tarshish refers to a distant seaport sometimes believed to be located in southern Spain (others identified it as Carthage in North Africa). In any event it represents here a distant, rich, and exotic port which was a trading partner of Tyre.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2027%3A12/1"}
{"id":4375,"verse_id":"EZK.27.17","translation_id":"net-engnet","book_id":"EZK","chapter":27,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.17","text":"The location is mentioned in Judg 11:33 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2027%3A17/1"}
{"id":4376,"verse_id":"EZK.27.19","translation_id":"net-engnet","book_id":"EZK","chapter":27,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.19","text":"According to L. C. Allen ( Ezekiel [WBC], 2:82), Izal was located between Haran and the Tigris and was famous for its wine.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2027%3A19/2"}
{"id":4377,"verse_id":"EZK.28.3","translation_id":"net-engnet","book_id":"EZK","chapter":28,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.3","text":"Or perhaps “Danel” (so TEV), referring to a ruler known from Canaanite legend. See the note on “Daniel” in 14:14 . A reference to Danel (preserved in legend at Ugarit, near the northern end of the Phoenician coast) makes more sense here when addressing Tyre than in 14:14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2028%3A3/1"}
{"id":4378,"verse_id":"EZK.28.3","translation_id":"net-engnet","book_id":"EZK","chapter":28,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.3","text":"The tone here is sarcastic, reflecting the ruler’s view of himself.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2028%3A3/2"}
{"id":4379,"verse_id":"EZK.28.7","translation_id":"net-engnet","book_id":"EZK","chapter":28,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.7","text":"This is probably a reference to the Babylonians.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2028%3A7/1"}
{"id":4380,"verse_id":"EZK.28.10","translation_id":"net-engnet","book_id":"EZK","chapter":28,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.10","text":"The Phoenicians practiced circumcision, so the language here must be figurative, indicating that they would be treated in a disgraceful manner. Uncircumcised peoples were viewed as inferior, unclean, and perhaps even sub-human. See 31:18 and 32:17-32 , as well as the discussion in D. I. Block, Ezekiel (NICOT), 2:99.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2028%3A10/1"}
{"id":4381,"verse_id":"EZK.28.13","translation_id":"net-engnet","book_id":"EZK","chapter":28,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.13","text":"The imagery of the lament appears to draw upon an extrabiblical Eden tradition about the expulsion of the first man (see v. 14 and the note there) from the garden due to his pride. The biblical Eden tradition speaks of cherubs placed as guardians at the garden entrance following the sin of Adam and Eve ( Gen 3:24 ), but no guardian cherub like the one described in verse 14 is depicted or mentioned in the biblical account. Ezekiel’s imagery also appears to reflect Mesopotamian and Canaanite mythology at certain points. See D. I. Block, Ezekiel (NICOT), 2:119-20.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2028%3A13/1"}
{"id":4382,"verse_id":"EZK.28.21","translation_id":"net-engnet","book_id":"EZK","chapter":28,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.21","text":"Sidon was located 25 miles north of Tyre. map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2028%3A21/2"}
{"id":4383,"verse_id":"EZK.28.24","translation_id":"net-engnet","book_id":"EZK","chapter":28,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.24","text":"Similar language is used in reference to Israel’s adversaries in Num 33:55 ; Josh 23:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2028%3A24/1"}
{"id":4384,"verse_id":"EZK.28.26","translation_id":"net-engnet","book_id":"EZK","chapter":28,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.26","text":"This promise was given in Lev 25:18-19 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2028%3A26/1"}
{"id":4385,"verse_id":"EZK.29.3","translation_id":"net-engnet","book_id":"EZK","chapter":29,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.3","text":"In Egyptian theology Pharaoh owned and controlled the Nile. See J. D. Currid, Ancient Egypt and the Old Testament , 240-44.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2029%3A3/3"}
{"id":4386,"verse_id":"EZK.29.6","translation_id":"net-engnet","book_id":"EZK","chapter":29,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.6","text":"Compare Isa 36:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2029%3A6/1"}
{"id":4387,"verse_id":"EZK.29.10","translation_id":"net-engnet","book_id":"EZK","chapter":29,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.10","text":"This may refer to a site in the Egyptian Delta which served as a refuge for Jews ( Jer 44:1; 46:14 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2029%3A10/2"}
{"id":4388,"verse_id":"EZK.29.10","translation_id":"net-engnet","book_id":"EZK","chapter":29,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"29.10","text":"Syene is known today as Aswan.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2029%3A10/3"}
{"id":4389,"verse_id":"EZK.29.13","translation_id":"net-engnet","book_id":"EZK","chapter":29,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.13","text":"In Ezek 4:4-8 it was said that the house of Judah would suffer forty years.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2029%3A13/1"}
{"id":4390,"verse_id":"EZK.29.17","translation_id":"net-engnet","book_id":"EZK","chapter":29,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"29.17","text":"April 26, 571 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2029%3A17/1"}
{"id":4391,"verse_id":"EZK.29.18","translation_id":"net-engnet","book_id":"EZK","chapter":29,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"29.18","text":"Nebuchadnezzar besieged Tyre from 585 to 571 b.c . map For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2029%3A18/2"}
{"id":4392,"verse_id":"EZK.30.6","translation_id":"net-engnet","book_id":"EZK","chapter":30,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.6","text":"Syene is known as Aswan today.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2030%3A6/2"}
{"id":4393,"verse_id":"EZK.30.17","translation_id":"net-engnet","book_id":"EZK","chapter":30,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.17","text":"On and Pi-beseth are generally identified with the Egyptian cities of Heliopolis and Bubastis.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2030%3A17/1"}
{"id":4394,"verse_id":"EZK.30.18","translation_id":"net-engnet","book_id":"EZK","chapter":30,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.18","text":"In Zeph 1:15 darkness is associated with the day of the Lord .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2030%3A18/1"}
{"id":4395,"verse_id":"EZK.30.21","translation_id":"net-engnet","book_id":"EZK","chapter":30,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"30.21","text":"The expression “breaking the arm” indicates the removal of power ( Ps 10:15; 37:17 ; Job 38:15 ; Jer 48:25 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2030%3A21/1"}
{"id":4396,"verse_id":"EZK.30.21","translation_id":"net-engnet","book_id":"EZK","chapter":30,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"30.21","text":"This may refer to the event recorded in Jer 37:5 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2030%3A21/2"}
{"id":4397,"verse_id":"EZK.31.1","translation_id":"net-engnet","book_id":"EZK","chapter":31,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.1","text":"June 21, 587 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2031%3A1/1"}
{"id":4398,"verse_id":"EZK.31.3","translation_id":"net-engnet","book_id":"EZK","chapter":31,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.3","text":"Either Egypt, or the Lord compares Egypt to Assyria, which is described in vv. 3-17 through the metaphor of a majestic tree. See D. I. Block, Ezekiel (NICOT), 2:185. Like Egypt, Assyria had been a great world power, but in time God brought the Assyrians down. Egypt should learn from history the lesson that no nation, no matter how powerful, can withstand the judgment of God. Rather than following the text here, some prefer to emend the proper name Assyria to a similar sounding common noun meaning “boxwood” (see Ezek 27:6 ), which would make a fitting parallel to “cedar of Lebanon” in the following line. In this case vv. 3-18 in their entirety refer to Egypt, not Assyria. See L. C. Allen, Ezekiel (WBC), 2:121-27.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2031%3A3/1"}
{"id":4399,"verse_id":"EZK.31.3","translation_id":"net-engnet","book_id":"EZK","chapter":31,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"31.3","text":"Lebanon was know for its cedar trees ( Judg 9:15 ; 1 Kgs 4:33; 5:6 ; 2 Kgs 14:9 ; Ezra 3:7 ; Pss 29:5; 92:12; 104:16 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2031%3A3/2"}
{"id":4400,"verse_id":"EZK.31.16","translation_id":"net-engnet","book_id":"EZK","chapter":31,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"31.16","text":"For the expression “going down to the pit,” see Ezek 26:20; 32:18, 24, 29 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2031%3A16/1"}
{"id":4401,"verse_id":"EZK.32.1","translation_id":"net-engnet","book_id":"EZK","chapter":32,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.1","text":"This would be March 3, 585 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2032%3A1/1"}
{"id":4402,"verse_id":"EZK.32.11","translation_id":"net-engnet","book_id":"EZK","chapter":32,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"32.11","text":"The king of Babylon referred to here was Nebuchadnezzar ( Ezek 21:19 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2032%3A11/1"}
{"id":4403,"verse_id":"EZK.32.18","translation_id":"net-engnet","book_id":"EZK","chapter":32,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"32.18","text":"Through this prophetic lament given by God himself, the prophet activates the judgment described therein. See D. I. Block, Ezekiel (NICOT), 2:217, and L. C. Allen, Ezekiel (WBC), 2:136-37.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2032%3A18/2"}
{"id":4404,"verse_id":"EZK.33.7","translation_id":"net-engnet","book_id":"EZK","chapter":33,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.7","text":"Jeremiah ( Jer 6:17 ) and Habakkuk ( Hab 2:1 ) also served in the role of a watchman.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2033%3A7/1"}
{"id":4405,"verse_id":"EZK.33.22","translation_id":"net-engnet","book_id":"EZK","chapter":33,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"33.22","text":"Ezekiel’s God-imposed muteness was lifted (see 3:26 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2033%3A22/4"}
{"id":4406,"verse_id":"EZK.33.24","translation_id":"net-engnet","book_id":"EZK","chapter":33,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.24","text":"Outside of its seven occurrences in Ezekiel the term translated “possession” appears only in Exod 6:8 and Deut 33:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2033%3A24/1"}
{"id":4407,"verse_id":"EZK.33.25","translation_id":"net-engnet","book_id":"EZK","chapter":33,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.25","text":"This practice was a violation of Levitical law (see Lev 19:26 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2033%3A25/1"}
{"id":4408,"verse_id":"EZK.33.29","translation_id":"net-engnet","book_id":"EZK","chapter":33,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"33.29","text":"The judgments of vv. 27-29 echo the judgments of Lev 26:22, 25 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2033%3A29/1"}
{"id":4409,"verse_id":"EZK.33.32","translation_id":"net-engnet","book_id":"EZK","chapter":33,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"33.32","text":"Similar responses are found in Isa 29:13 ; Matt 21:28-32 ; James 1:22-25 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2033%3A32/3"}
{"id":4410,"verse_id":"EZK.34.12","translation_id":"net-engnet","book_id":"EZK","chapter":34,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.12","text":"The imagery may reflect the overthrow of the Israelites by the Babylonians in 587/6 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2034%3A12/1"}
{"id":4411,"verse_id":"EZK.34.23","translation_id":"net-engnet","book_id":"EZK","chapter":34,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.23","text":"The messianic king is here called “David” (see Jer 30:9 and Hos 3:5 , as well as Isa 11:1 and Mic 5:2 ) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2034%3A23/1"}
{"id":4412,"verse_id":"EZK.34.24","translation_id":"net-engnet","book_id":"EZK","chapter":34,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.24","text":"The messianic king (“David”) is called both “king” and “prince” in 37:24-25 . The use of the term “prince” for this king facilitates the contrast between this ideal ruler and the Davidic “princes” denounced in earlier prophecies (see 7:27; 12:10, 12; 19:1; 21:25; 22:6, 25 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2034%3A24/1"}
{"id":4413,"verse_id":"EZK.34.25","translation_id":"net-engnet","book_id":"EZK","chapter":34,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.25","text":"The woods were typically considered to be places of danger ( Ps 104:20-21 ; Jer 5:6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2034%3A25/2"}
{"id":4414,"verse_id":"EZK.34.30","translation_id":"net-engnet","book_id":"EZK","chapter":34,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"34.30","text":"A promise given to Abraham ( Gen 15:7 ) and his descendants ( Gen 15:8 ; Exod 6:7 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2034%3A30/1"}
{"id":4415,"verse_id":"EZK.34.30","translation_id":"net-engnet","book_id":"EZK","chapter":34,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"34.30","text":"The blessings described in vv. 25-30 are those promised for obedience in Lev 26:4-13 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2034%3A30/2"}
{"id":4416,"verse_id":"EZK.35.2","translation_id":"net-engnet","book_id":"EZK","chapter":35,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"35.2","text":"Mount Seir is to be identified with Edom ( Ezek 35:15 ), home of Esau’s descendants ( Gen 25:21-30 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2035%3A2/2"}
{"id":4417,"verse_id":"EZK.35.10","translation_id":"net-engnet","book_id":"EZK","chapter":35,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"35.10","text":"The reference is to Israel and Judah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2035%3A10/1"}
{"id":4418,"verse_id":"EZK.36.11","translation_id":"net-engnet","book_id":"EZK","chapter":36,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.11","text":"These verbs occur together in Gen 1:22, 28; 9:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2036%3A11/1"}
{"id":4419,"verse_id":"EZK.36.18","translation_id":"net-engnet","book_id":"EZK","chapter":36,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.18","text":"See Ezek 7:8; 9:8; 14:19; 20:8, 13, 21; 22:22; 30:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2036%3A18/1"}
{"id":4420,"verse_id":"EZK.36.18","translation_id":"net-engnet","book_id":"EZK","chapter":36,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"36.18","text":"For the concept of defiling the land in legal literature, see Lev 18:28 ; Deut 21:23 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2036%3A18/2"}
{"id":4421,"verse_id":"EZK.36.22","translation_id":"net-engnet","book_id":"EZK","chapter":36,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.22","text":"In Ezek 20:22 God refrained from punishment for the sake of his holy name. Here God’s reputation is the basis for Israel’s restoration.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2036%3A22/1"}
{"id":4422,"verse_id":"EZK.36.25","translation_id":"net-engnet","book_id":"EZK","chapter":36,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.25","text":"The Lord here uses a metaphor from the realm of ritual purification. For the use of water in ritual cleansing, see Exod 30:19-20 ; Lev 14:51 ; Num 19:18 ; Heb 10:22 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2036%3A25/1"}
{"id":4423,"verse_id":"EZK.36.26","translation_id":"net-engnet","book_id":"EZK","chapter":36,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.26","text":"That is, a heart which symbolizes a will that is stubborn and unresponsive (see 1 Sam 25:37 ). In Rabbinic literature a “stone” was associated with an evil inclination ( b. Sukkah 52a).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2036%3A26/1"}
{"id":4424,"verse_id":"EZK.36.26","translation_id":"net-engnet","book_id":"EZK","chapter":36,"verse":26,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"36.26","text":"That is, a heart which symbolizes a will that is responsive and obedient to God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2036%3A26/2"}
{"id":4425,"verse_id":"EZK.36.28","translation_id":"net-engnet","book_id":"EZK","chapter":36,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"36.28","text":"This promise reflects the ancient covenantal ideal (see Exod 6:7 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2036%3A28/1"}
{"id":4426,"verse_id":"EZK.36.37","translation_id":"net-engnet","book_id":"EZK","chapter":36,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"36.37","text":"Heb “I will multiply them like sheep, human(s).”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2036%3A37/2"}
{"id":4427,"verse_id":"EZK.37.19","translation_id":"net-engnet","book_id":"EZK","chapter":37,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"37.19","text":"The reunification of Israel and Judah is envisioned as well in Ezek 33:23, 29 ; Jer 3:18; 23:5-6 ; Hos 1:11 ; Amos 9:11 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2037%3A19/2"}
{"id":4428,"verse_id":"EZK.37.22","translation_id":"net-engnet","book_id":"EZK","chapter":37,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.22","text":"Jeremiah also attested to the reuniting of the northern and southern kingdoms ( Jer 3:12, 14; 31:2-6 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2037%3A22/1"}
{"id":4429,"verse_id":"EZK.37.26","translation_id":"net-engnet","book_id":"EZK","chapter":37,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.26","text":"See Isa 24:5; 55:3; 61:8 ; Jer 32:40; 50:5 ; Ezek 16:60 , for other references to perpetual covenants.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2037%3A26/1"}
{"id":4430,"verse_id":"EZK.37.28","translation_id":"net-engnet","book_id":"EZK","chapter":37,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"37.28","text":"The sanctuary of Israel becomes the main focus of Ezek 40-48 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2037%3A28/1"}
{"id":4431,"verse_id":"EZK.38.2","translation_id":"net-engnet","book_id":"EZK","chapter":38,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"38.2","text":"This may refer to a Lydian king in western Asia Minor in the seventh century b.c . Apart from Ezek 38-39 , the only other biblical reference to this king/nation is in Rev 20:8 . For a study of the names appearing in this verse, see E. Yamauchi, Foes From the Northern Frontier , 19-27.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2038%3A2/2"}
{"id":4432,"verse_id":"EZK.38.2","translation_id":"net-engnet","book_id":"EZK","chapter":38,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"38.2","text":"One of the sons of Japheth according to Gen 10:2 ; 1 Chr 1:5 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2038%3A2/3"}
{"id":4433,"verse_id":"EZK.38.4","translation_id":"net-engnet","book_id":"EZK","chapter":38,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.4","text":"The Hebrew text mentions two different types of shields here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2038%3A4/1"}
{"id":4434,"verse_id":"EZK.38.5","translation_id":"net-engnet","book_id":"EZK","chapter":38,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"38.5","text":"That is, Lydia.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2038%3A5/2"}
{"id":4435,"verse_id":"EZK.38.6","translation_id":"net-engnet","book_id":"EZK","chapter":38,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"38.6","text":"The seven-nation coalition represents the north (Meshech, Tubal, Gomer, Beth-Togarmah), the south/west (Ethiopia, Put) and the east (Persia). The use of the sevenfold list suggests completeness. See D. I. Block, Ezekiel (NICOT), 2:441.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2038%3A6/2"}
{"id":4436,"verse_id":"EZK.38.19","translation_id":"net-engnet","book_id":"EZK","chapter":38,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"38.19","text":"The phrase “in the fire of my fury” occurs in Ezek 21:31; 22:21, 31 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2038%3A19/1"}
{"id":4437,"verse_id":"EZK.39.7","translation_id":"net-engnet","book_id":"EZK","chapter":39,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.7","text":"The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord ’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2039%3A7/1"}
{"id":4438,"verse_id":"EZK.39.18","translation_id":"net-engnet","book_id":"EZK","chapter":39,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.18","text":"See Rev 19:17-18 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2039%3A18/1"}
{"id":4439,"verse_id":"EZK.39.19","translation_id":"net-engnet","book_id":"EZK","chapter":39,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.19","text":"Eating the fat and drinking blood were God’s exclusive rights in Israelite sacrifices ( Lev 3:17 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2039%3A19/1"}
{"id":4440,"verse_id":"EZK.39.29","translation_id":"net-engnet","book_id":"EZK","chapter":39,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"39.29","text":"See Ezek 11:19; 37:14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2039%3A29/1"}
{"id":4441,"verse_id":"EZK.40.1","translation_id":"net-engnet","book_id":"EZK","chapter":40,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"40.1","text":"That is, Jerusalem.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2040%3A1/1"}
{"id":4442,"verse_id":"EZK.40.1","translation_id":"net-engnet","book_id":"EZK","chapter":40,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"40.1","text":"That is, to the land of Israel (see v. 2 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2040%3A1/4"}
{"id":4443,"verse_id":"EZK.40.10","translation_id":"net-engnet","book_id":"EZK","chapter":40,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"40.10","text":"The three alcoves are parallel to the city gates found at Megiddo, Hazor, and Gezer.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2040%3A10/1"}
{"id":4444,"verse_id":"EZK.40.16","translation_id":"net-engnet","book_id":"EZK","chapter":40,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"40.16","text":"Decorative palm trees were also a part of Solomon’s temple ( 1 Kgs 6:29, 32, 35 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2040%3A16/1"}
{"id":4445,"verse_id":"EZK.42.13","translation_id":"net-engnet","book_id":"EZK","chapter":42,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"42.13","text":"The priests are from the Zadokite family ( Ezek 40:6; 44:15 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2042%3A13/1"}
{"id":4446,"verse_id":"EZK.43.2","translation_id":"net-engnet","book_id":"EZK","chapter":43,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.2","text":"This same title appears in 8:4; 9:3; 10:19; and 11:22 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2043%3A2/2"}
{"id":4447,"verse_id":"EZK.43.2","translation_id":"net-engnet","book_id":"EZK","chapter":43,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"43.2","text":"Earlier Ezekiel had observed God leaving the temple to the east ( 11:23 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2043%3A2/3"}
{"id":4448,"verse_id":"EZK.43.2","translation_id":"net-engnet","book_id":"EZK","chapter":43,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"43.2","text":"See Ezek 1:24 ; Rev 1:15; 14:2; 19:6 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2043%3A2/4"}
{"id":4449,"verse_id":"EZK.43.5","translation_id":"net-engnet","book_id":"EZK","chapter":43,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"43.5","text":"In 1 Kgs 8:10-11 we find a similar event with regard to Solomon’s temple. See also Exod 40:34-35 . and Isa 6:4 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2043%3A5/3"}
{"id":4450,"verse_id":"EZK.43.7","translation_id":"net-engnet","book_id":"EZK","chapter":43,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"43.7","text":"God’s throne is mentioned in Isa 6:1 ; Jer 3:17 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2043%3A7/1"}
{"id":4451,"verse_id":"EZK.43.7","translation_id":"net-engnet","book_id":"EZK","chapter":43,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.7","text":"See 1 Chr 28:2 ; Ps 99:5; 132:7 ; Isa 60:13 ; Lam 2:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2043%3A7/2"}
{"id":4452,"verse_id":"EZK.43.18","translation_id":"net-engnet","book_id":"EZK","chapter":43,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"43.18","text":"For the “sprinkling of blood,” see Lev 1:5, 11; 8:19; 9:12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2043%3A18/1"}
{"id":4453,"verse_id":"EZK.43.20","translation_id":"net-engnet","book_id":"EZK","chapter":43,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"43.20","text":"Note the similar language in Lev 16:18 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2043%3A20/1"}
{"id":4454,"verse_id":"EZK.43.24","translation_id":"net-engnet","book_id":"EZK","chapter":43,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"43.24","text":"It is likely that salt was used with sacrificial meals ( Num 18:19 ; 2 Chr 13:5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2043%3A24/1"}
{"id":4455,"verse_id":"EZK.43.27","translation_id":"net-engnet","book_id":"EZK","chapter":43,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"43.27","text":"The people also could partake of the food of the peace offering ().","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2043%3A27/2"}
{"id":4456,"verse_id":"EZK.44.9","translation_id":"net-engnet","book_id":"EZK","chapter":44,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"44.9","text":"Tobiah, an Ammonite ( Neh 13:8 ), was dismissed from the temple.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2044%3A9/1"}
{"id":4457,"verse_id":"EZK.44.15","translation_id":"net-engnet","book_id":"EZK","chapter":44,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"44.15","text":"Zadok was a descendant of Aaron through Eleazar ( 1 Chr 6:50-53 ), who served as a priest during David’s reign ( 2 Sam 8:17 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2044%3A15/1"}
{"id":4458,"verse_id":"EZK.44.19","translation_id":"net-engnet","book_id":"EZK","chapter":44,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"44.19","text":"For a similar concept of the transmitting of holiness, see Exod 19:12-14 ; Lev 10:1-2 ; 2 Sam 6:7 . Similar laws concerning the priest are found in Lev 10 and 21 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2044%3A19/1"}
{"id":4459,"verse_id":"EZK.44.20","translation_id":"net-engnet","book_id":"EZK","chapter":44,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"44.20","text":"The shaving of the head was associated with mourning ( Ezek 7:18 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2044%3A20/1"}
{"id":4460,"verse_id":"EZK.44.20","translation_id":"net-engnet","book_id":"EZK","chapter":44,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"44.20","text":"Letting the hair grow was associated with the taking of a vow ( Num 6:5 ; Acts 21:23-26 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2044%3A20/2"}
{"id":4461,"verse_id":"EZK.44.23","translation_id":"net-engnet","book_id":"EZK","chapter":44,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"44.23","text":"This task was a fundamental role of the priest ( Lev 10:10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2044%3A23/1"}
{"id":4462,"verse_id":"EZK.44.24","translation_id":"net-engnet","book_id":"EZK","chapter":44,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"44.24","text":"For a historical illustration of the priest carrying out this function, see 2 Chr 19:9-11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2044%3A24/1"}
{"id":4463,"verse_id":"EZK.44.25","translation_id":"net-engnet","book_id":"EZK","chapter":44,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"44.25","text":"This law was part of the legal code for priests ( Lev 21:1-3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2044%3A25/1"}
{"id":4464,"verse_id":"EZK.44.28","translation_id":"net-engnet","book_id":"EZK","chapter":44,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"44.28","text":"See Num 18:20 ; Deut 10:9; 18:2 ; Josh 13:33; 18:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2044%3A28/1"}
{"id":4465,"verse_id":"EZK.45.9","translation_id":"net-engnet","book_id":"EZK","chapter":45,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"45.9","text":"Evictions of the less fortunate by the powerful are described in 1 Kgs 21:1-16 ; Jer 22:1-5, 13-17 ; Ezek 22:25 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2045%3A9/1"}
{"id":4466,"verse_id":"EZK.45.10","translation_id":"net-engnet","book_id":"EZK","chapter":45,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"45.10","text":"Previous legislation regarding this practice may be found in Lev 19:35-36 ; Deut 25:13-16 ; Mic 6:10-12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2045%3A10/1"}
{"id":4467,"verse_id":"EZK.45.11","translation_id":"net-engnet","book_id":"EZK","chapter":45,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"45.11","text":"The homer was about 5 bushels as a dry measure and 55 gallons as a liquid measure.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2045%3A11/1"}
{"id":4468,"verse_id":"EZK.45.25","translation_id":"net-engnet","book_id":"EZK","chapter":45,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"45.25","text":"That is, the Feast of Temporary Shelters, traditionally known as the Feast of Tabernacles ( Exod 23:16; 34:22 ; Deut 16:16 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2045%3A25/1"}
{"id":4469,"verse_id":"EZK.46.1","translation_id":"net-engnet","book_id":"EZK","chapter":46,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"46.1","text":"The east gate of the outer court was permanently closed ( Ezek 44:2 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2046%3A1/1"}
{"id":4470,"verse_id":"EZK.46.17","translation_id":"net-engnet","book_id":"EZK","chapter":46,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"46.17","text":"That is, the year of Jubilee ( Lev 25:8-15 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2046%3A17/1"}
{"id":4471,"verse_id":"EZK.47.10","translation_id":"net-engnet","book_id":"EZK","chapter":47,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"47.10","text":"The Great Sea refers to the Mediterranean Sea (also in vv. 15, 19, 20 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2047%3A10/1"}
{"id":4472,"verse_id":"EZK.47.12","translation_id":"net-engnet","book_id":"EZK","chapter":47,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"47.12","text":"See Rev 22:1-2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2047%3A12/1"}
{"id":4473,"verse_id":"EZK.47.14","translation_id":"net-engnet","book_id":"EZK","chapter":47,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"47.14","text":"Gen 15:9-21 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2047%3A14/1"}
{"id":4474,"verse_id":"EZK.47.15","translation_id":"net-engnet","book_id":"EZK","chapter":47,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"47.15","text":"The measurements resemble those in Num 34:1-2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2047%3A15/1"}
{"id":4475,"verse_id":"EZK.47.22","translation_id":"net-engnet","book_id":"EZK","chapter":47,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"47.22","text":"A similar attitude toward non-Israelites is found in Isa 56:3-8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2047%3A22/1"}
{"id":4476,"verse_id":"EZK.48.2","translation_id":"net-engnet","book_id":"EZK","chapter":48,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"48.2","text":"The tribes descended from Jacob’s maidservants are placed farthest from the sanctuary. See .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2048%3A2/1"}
{"id":4477,"verse_id":"EZK.48.7","translation_id":"net-engnet","book_id":"EZK","chapter":48,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"48.7","text":"The tribe from which the Davidic prince would come is given the most prestigious allotment (see Gen 49:8-12 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2048%3A7/1"}
{"id":4478,"verse_id":"EZK.48.31","translation_id":"net-engnet","book_id":"EZK","chapter":48,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"48.31","text":"See Rev 21:12-14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2048%3A31/1"}
{"id":4479,"verse_id":"EZK.48.35","translation_id":"net-engnet","book_id":"EZK","chapter":48,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"48.35","text":"See Rev 21:12-21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ezekiel%2048%3A35/2"}
{"id":4480,"verse_id":"DAN.1.1","translation_id":"net-engnet","book_id":"DAN","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"The third year of the reign of Jehoiakim would be ca. 605 B.C . At this time Daniel would have been a teenager. The reference to Jehoiakim’s third year poses a serious crux interpretum , since elsewhere these events are linked to his fourth year ( Jer 25:1 ; cf. 2 Kgs 24:1 ; 2 Chr 36:5-8 ). Apparently Daniel is following an accession year chronology, whereby the first partial year of a king’s reign was reckoned as the accession year rather than as the first year of his reign. Jeremiah, on the other hand, is following a nonaccession year chronology, whereby the accession year is reckoned as the first year of the king’s reign. In that case, the conflict is only superficial. Most modern scholars, however, have concluded that Daniel is historically inaccurate here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%201%3A1/1"}
{"id":4481,"verse_id":"DAN.1.1","translation_id":"net-engnet","book_id":"DAN","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.1","text":"King Nebuchadnezzar ruled Babylon from ca. 605-562 B.C .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%201%3A1/2"}
{"id":4482,"verse_id":"DAN.1.1","translation_id":"net-engnet","book_id":"DAN","chapter":1,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.1","text":"This attack culminated in the first of three major deportations of Jews to Babylon. The second one occurred in 597 B.C. and included among many other Jewish captives the prophet Ezekiel. The third deportation occurred in 586 B.C. , at which time the temple and the city of Jerusalem were thoroughly destroyed.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Daniel%201%3A1/4"}
{"id":4483,"verse_id":"DAN.1.2","translation_id":"net-engnet","book_id":"DAN","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.2","text":"The land of Babylonia ( Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (cf. Gen 10:10; 11:2; 14:1, 9 ; Josh 7:21 ; Isa 11:11 ; Zech 5:11 ).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Daniel%201%3A2/6"}
{"id":4484,"verse_id":"DAN.1.3","translation_id":"net-engnet","book_id":"DAN","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.3","text":"It is possible that the word Ashpenaz is not a proper name at all, but a general term for “innkeeper.” See J. J. Collins, Daniel (Hermeneia), 127, n. 9. However, the ancient versions understand the term to be a name, and the present translation (along with most English versions) understands the word in this way.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%201%3A3/2"}
{"id":4485,"verse_id":"DAN.1.3","translation_id":"net-engnet","book_id":"DAN","chapter":1,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.3","text":"The word court official (Hebrew saris ) need not mean “eunuch” in a technical sense (see Gen 37:36 , where the term refers to Potiphar, who had a wife), although in the case of the book of Daniel there was in Jewish literature a common tradition to that effect. On the OT usage of this word see HALOT 769-70 s.v. סָרֹיס .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Daniel%201%3A3/3"}
{"id":4486,"verse_id":"DAN.1.4","translation_id":"net-engnet","book_id":"DAN","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.4","text":"The language of the Chaldeans referred to here is Akkadian, an East Semitic cuneiform language.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Daniel%201%3A4/6"}
{"id":4487,"verse_id":"DAN.1.6","translation_id":"net-engnet","book_id":"DAN","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.6","text":"The names reflect a Jewish heritage. In Hebrew Daniel means “God is my judge”; Hananiah means “the Lord is gracious”; Mishael means “who is what God is?”; Azariah means “the Lord has helped.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Daniel%201%3A6/4"}
{"id":4488,"verse_id":"DAN.1.7","translation_id":"net-engnet","book_id":"DAN","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.7","text":"The meanings of the Babylonian names are more conjectural than is the case with the Hebrew names. The probable etymologies are as follows: Belteshazzar means “protect his life,” although the MT vocalization may suggest “Belti, protect the king” (cf. Dan 4:8 ); Shadrach perhaps means “command of Aku”; Meshach is of uncertain meaning; Abednego means “servant of Nego.” Assigning Babylonian names to the Hebrew youths may have been an attempt to erase from their memory their Israelite heritage.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%201%3A7/2"}
{"id":4489,"verse_id":"DAN.1.11","translation_id":"net-engnet","book_id":"DAN","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.11","text":"Having failed to convince the overseer, Daniel sought the favor of the warden whom the overseer had appointed to care for the young men.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%201%3A11/1"}
{"id":4490,"verse_id":"DAN.1.14","translation_id":"net-engnet","book_id":"DAN","chapter":1,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.14","text":"The number ten is sometimes used in the OT as an ideal number of completeness. Cf. v. 20 ; Zech 8:23 ; Rev 2:10 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Daniel%201%3A14/3"}
{"id":4491,"verse_id":"DAN.1.21","translation_id":"net-engnet","book_id":"DAN","chapter":1,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.21","text":"The Persian king Cyrus’ first year in control of Babylon was 539 B.C . Daniel actually lived beyond the first year of Cyrus, as is clear from 10:1 . The purpose of the statement in 1:21 is merely to say that Daniel’s life spanned the entire period of the neo-Babylonian empire. His life span also included the early years of the Persian control of Babylon. However, by that time his age was quite advanced; he probably died sometime in the 530’s B.C .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%201%3A21/1"}
{"id":4492,"verse_id":"DAN.2.4","translation_id":"net-engnet","book_id":"DAN","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.4","text":"Contrary to common belief, the point here is not that the wise men (Chaldeans) replied to the king in the Aramaic language, or that this language was uniquely the language of the Chaldeans. It was this view that led in the past to Aramaic being referred to as “Chaldee.” Aramaic was used as a lingua franca during this period; its origins and usage were not restricted to the Babylonians. Rather, this phrase is better understood as an editorial note (cf. NAB) marking the fact that from 2:4 b through 7:28 the language of the book shifts from Hebrew to Aramaic. In 8:1 , and for the remainder of the book, the language returns to Hebrew. Various views have been advanced to account for this change of language, most of which are unconvincing. Most likely the change in language is a reflection of stages in the transmission history of the book of Daniel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%202%3A4/1"}
{"id":4493,"verse_id":"DAN.2.20","translation_id":"net-engnet","book_id":"DAN","chapter":2,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.20","text":"As is often the case in the Bible, here the name represents the person.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%202%3A20/2"}
{"id":4494,"verse_id":"DAN.2.25","translation_id":"net-engnet","book_id":"DAN","chapter":2,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.25","text":"Arioch’s claim is self-serving and exaggerated. It is Daniel who came to him, and not the other way around. By claiming to have found one capable of solving the king’s dilemma, Arioch probably hoped to ingratiate himself to the king.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%202%3A25/1"}
{"id":4495,"verse_id":"DAN.2.33","translation_id":"net-engnet","book_id":"DAN","chapter":2,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.33","text":"Clay refers to baked clay, which – though hard – was also fragile. Cf. the reference in v. 41 to “wet clay.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%202%3A33/1"}
{"id":4496,"verse_id":"DAN.2.39","translation_id":"net-engnet","book_id":"DAN","chapter":2,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.39","text":"The identity of the first kingdom is clearly Babylon. The identification of the following three kingdoms is disputed. The common view is that they represent Media, Persia, and Greece. Most conservative scholars identify them as Media-Persia, Greece, and Rome.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%202%3A39/1"}
{"id":4497,"verse_id":"DAN.2.43","translation_id":"net-engnet","book_id":"DAN","chapter":2,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.43","text":"The reference to people being mixed is usually understood to refer to intermarriage.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%202%3A43/2"}
{"id":4498,"verse_id":"DAN.3.1","translation_id":"net-engnet","book_id":"DAN","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.1","text":"The LXX introduces this chapter with the following chronological note: “in the eighteenth year of.” Such a date would place these events at about the time of the destruction of Jerusalem in 586 B.C. (cf. 2 Kgs 25:8 ). However, there seems to be no real basis for associating the events of with this date.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%203%3A1/1"}
{"id":4499,"verse_id":"DAN.3.1","translation_id":"net-engnet","book_id":"DAN","chapter":3,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.1","text":"There is no need to think of Nebuchadnezzar’s image as being solid gold. No doubt the sense is that it was overlaid with gold (cf. Isa 40:19 ; Jer 10:3-4 ), with the result that it presented a dazzling self-compliment to the greatness of Nebuchadnezzar’s achievements.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%203%3A1/2"}
{"id":4500,"verse_id":"DAN.3.1","translation_id":"net-engnet","book_id":"DAN","chapter":3,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.1","text":"According to a number of patristic authors, the image represented a deification of Nebuchadnezzar himself. This is not clear from the biblical text, however.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Daniel%203%3A1/3"}
{"id":4501,"verse_id":"DAN.3.2","translation_id":"net-engnet","book_id":"DAN","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"The specific duties of the seven types of officials listed here (cf. vv. 3, 27 ) are unclear. The Aramaic words that are used are transliterations of Akkadian or Persian technical terms whose exact meanings are uncertain. The translations given here follow suggestions set forth in BDB.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%203%3A2/1"}
{"id":4502,"verse_id":"DAN.3.5","translation_id":"net-engnet","book_id":"DAN","chapter":3,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.5","text":"The word zither (Aramaic קִיתָרוֹס [ qitaros ]), and the words for harp (Aramaic פְּסַנְתֵּרִין [ pÿsanterin ]) and pipes (Aramaic סוּמְפֹּנְיָה [ sumponÿyah ]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%203%3A5/1"}
{"id":4503,"verse_id":"DAN.3.9","translation_id":"net-engnet","book_id":"DAN","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.9","text":"O king, live forever! is a comment of typical court courtesy that is not necessarily indicative of the real sentiments of the speaker. Ancient oriental court protocol could sometimes require a certain amount of hypocrisy.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%203%3A9/2"}
{"id":4504,"verse_id":"DAN.3.12","translation_id":"net-engnet","book_id":"DAN","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.12","text":"Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or due to being away on business. Hippolytus supposed that Daniel may have been watching from a distance.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%203%3A12/1"}
{"id":4505,"verse_id":"DAN.3.21","translation_id":"net-engnet","book_id":"DAN","chapter":3,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.21","text":"There is a great deal of uncertainty with regard to the specific nature of these items of clothing.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%203%3A21/1"}
{"id":4506,"verse_id":"DAN.3.23","translation_id":"net-engnet","book_id":"DAN","chapter":3,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.23","text":"The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%203%3A23/2"}
{"id":4507,"verse_id":"DAN.3.25","translation_id":"net-engnet","book_id":"DAN","chapter":3,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.25","text":"The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%203%3A25/1"}
{"id":4508,"verse_id":"DAN.3.28","translation_id":"net-engnet","book_id":"DAN","chapter":3,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.28","text":"The king identifies the “son of the gods” (v. 25 ) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God’s angelic assembly (see Gen 6:2, 4 ; Job 1:6; 2:1; 38:7 ; Pss 29:1; 89:6 ). An angel later comes to rescue Daniel from the lions ( Dan 6:22 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%203%3A28/2"}
{"id":4509,"verse_id":"DAN.4.1","translation_id":"net-engnet","book_id":"DAN","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.1","text":"Beginning with 4:1 , the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text ( BHS ), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31-33 of the Aramaic text appears as Dan 4:1-3 in the English Bible, and the corresponding verses of ch. differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31-33 AT (= 4:1-3 ET) is actually the introduction to ch. .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%204%3A1/1"}
{"id":4510,"verse_id":"DAN.4.4","translation_id":"net-engnet","book_id":"DAN","chapter":4,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.4","text":"This verse marks the beginning of chap. in the Aramaic text of Daniel (see the note on 4:1 ). The Greek OT (LXX) has the following addition: “In the eighteenth year of Nebuchadnezzar’s reign he said.” This date would suggest a link to the destruction of Jerusalem in 586 B.C . In general, the LXX of chapters 4-6 is very different from the MT, so much so that the following notes will call attention only to selected readings. In the LXX lacks sizable portions of material in the MT (e.g., vv. 3-6, 31-32 ), includes sizable portions of material not in the MT (e.g., v. 14 a, parts of vv. 16, 28 ), has a different order of some material (e.g., v. 8 after v. 9 ), and in some instances is vastly different from the MT (e.g., vv. 30, 34 ). Whether these differences are due to an excessively paraphrastic translation technique adopted for these chapters in the LXX, or are due to differences in the underlying Vorlage of the LXX, is a disputed matter. The latter seems more likely. There is a growing trend in modern scholarship to take the LXX of chapters 4-6 much more seriously than was the case in most earlier text-critical studies that considered this issue.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%204%3A4/1"}
{"id":4511,"verse_id":"DAN.4.8","translation_id":"net-engnet","book_id":"DAN","chapter":4,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.8","text":"This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%204%3A8/1"}
{"id":4512,"verse_id":"DAN.4.15","translation_id":"net-engnet","book_id":"DAN","chapter":4,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.15","text":"The function of the band of iron and bronze is not entirely clear, but it may have had to do with preventing the splitting or further deterioration of the portion of the tree that was left after being chopped down. By application it would then refer to the preservation of Nebuchadnezzar’s life during the time of his insanity.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%204%3A15/2"}
{"id":4513,"verse_id":"DAN.4.16","translation_id":"net-engnet","book_id":"DAN","chapter":4,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.16","text":"The seven periods of time probably refer to seven years.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%204%3A16/2"}
{"id":4514,"verse_id":"DAN.4.22","translation_id":"net-engnet","book_id":"DAN","chapter":4,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.22","text":"Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%204%3A22/1"}
{"id":4515,"verse_id":"DAN.4.25","translation_id":"net-engnet","book_id":"DAN","chapter":4,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.25","text":"Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Daniel%204%3A25/5"}
{"id":4516,"verse_id":"DAN.4.26","translation_id":"net-engnet","book_id":"DAN","chapter":4,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.26","text":"The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression “kingdom of heaven” in the NT and such statements as “I have sinned against heaven and in your sight” ( Luke 15:21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%204%3A26/1"}
{"id":4517,"verse_id":"DAN.5.1","translation_id":"net-engnet","book_id":"DAN","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.1","text":"As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539 B.C. ) who was king of Babylon at this time. However, Nabonidus spent long periods of time at Teima, and during those times Belshazzar his son was de facto king of Babylon. This arrangement may help to explain why later in this chapter Belshazzar promises that the successful interpreter of the handwriting on the wall will be made third ruler in the kingdom. If Belshazzar was in effect second ruler in the kingdom, this would be the highest honor he could grant.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%205%3A1/1"}
{"id":4518,"verse_id":"DAN.5.1","translation_id":"net-engnet","book_id":"DAN","chapter":5,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.1","text":"This scene of a Babylonian banquet calls to mind a similar grandiose event recorded in Esth 1:3-8 . Persian kings were also renowned in the ancient Near Eastern world for their lavish banquets.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%205%3A1/2"}
{"id":4519,"verse_id":"DAN.5.1","translation_id":"net-engnet","book_id":"DAN","chapter":5,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.1","text":"The king probably sat at an elevated head table.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Daniel%205%3A1/3"}
{"id":4520,"verse_id":"DAN.5.2","translation_id":"net-engnet","book_id":"DAN","chapter":5,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.2","text":"Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Daniel%205%3A2/5"}
{"id":4521,"verse_id":"DAN.5.5","translation_id":"net-engnet","book_id":"DAN","chapter":5,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.5","text":"The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%205%3A5/2"}
{"id":4522,"verse_id":"DAN.5.7","translation_id":"net-engnet","book_id":"DAN","chapter":5,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.7","text":"Purple was a color associated with royalty in the ancient world.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Daniel%205%3A7/4"}
{"id":4523,"verse_id":"DAN.5.20","translation_id":"net-engnet","book_id":"DAN","chapter":5,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.20","text":"The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%205%3A20/2"}
{"id":4524,"verse_id":"DAN.5.28","translation_id":"net-engnet","book_id":"DAN","chapter":5,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.28","text":"Peres ( פְּרֵס ) is the singular form of פַרְסִין ( pharsin ) in v. 25 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%205%3A28/1"}
{"id":4525,"verse_id":"DAN.5.30","translation_id":"net-engnet","book_id":"DAN","chapter":5,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.30","text":"The year was 539 B.C . At this time Daniel would have been approximately eighty-one years old. The relevant extra-biblical records describing the fall of Babylon include portions of Herodotus, Xenophon, Berossus (cited in Josephus), the Cyrus Cylinder, and the Babylonian Chronicle.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%205%3A30/2"}
{"id":4526,"verse_id":"DAN.5.31","translation_id":"net-engnet","book_id":"DAN","chapter":5,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.31","text":"Beginning with 5:31 , the verse numbers through 6:28 in the English Bible differ from the verse numbers in the Aramaic text ( BHS ), with 5:31 ET = 6:1 AT, 6:1 ET = 6:2 AT, 6:2 ET = 6:3 AT, 6:3 ET = 6:4 AT, etc., through 6:28 ET = 6:29 AT. Beginning with 7:1 the verse numbers in the English Bible and the Aramaic text are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%205%3A31/1"}
{"id":4527,"verse_id":"DAN.6.10","translation_id":"net-engnet","book_id":"DAN","chapter":6,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.10","text":"In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%206%3A10/2"}
{"id":4528,"verse_id":"DAN.6.10","translation_id":"net-engnet","book_id":"DAN","chapter":6,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.10","text":"This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Daniel%206%3A10/4"}
{"id":4529,"verse_id":"DAN.6.16","translation_id":"net-engnet","book_id":"DAN","chapter":6,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.16","text":"The den was perhaps a pit below ground level which could be safely observed from above.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%206%3A16/2"}
{"id":4530,"verse_id":"DAN.6.17","translation_id":"net-engnet","book_id":"DAN","chapter":6,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.17","text":"The purpose of the den being sealed was to prevent unauthorized tampering with the opening of the den. Any disturbance of the seal would immediately alert the officials to improper activity of this sort.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%206%3A17/2"}
{"id":4531,"verse_id":"DAN.7.1","translation_id":"net-engnet","book_id":"DAN","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.1","text":"The first year of Belshazzar’s reign would have been ca. 553 B.C . Daniel would have been approximately 67 years old at the time of this vision.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%207%3A1/1"}
{"id":4532,"verse_id":"DAN.7.2","translation_id":"net-engnet","book_id":"DAN","chapter":7,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.2","text":"The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Daniel%207%3A2/4"}
{"id":4533,"verse_id":"DAN.7.4","translation_id":"net-engnet","book_id":"DAN","chapter":7,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.4","text":"The identity of the first animal, derived from v. 17 and the parallels in chap. , is Babylon. The reference to the plucking of its wings is probably a reference to the time of Nebuchadnezzar’s insanity (cf. chap. ). The latter part of v. 4 then describes the restoration of Nebuchadnezzar. The other animals have traditionally been understood to represent respectively Media-Persia, Greece, and Rome, although most of modern scholarship identifies them as Media, Persia, and Greece. For a biblical parallel to the mention of lion, bear, and leopard together, see Hos 13:7-8 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%207%3A4/2"}
{"id":4534,"verse_id":"DAN.7.5","translation_id":"net-engnet","book_id":"DAN","chapter":7,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.5","text":"The three ribs held securely in the mouth of the bear, perhaps representing Media-Persia, apparently symbolize military conquest, but the exact identity of the “ribs” is not clear. Possibly it is a reference to the Persian conquest of Lydia, Egypt, and Babylonia.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%207%3A5/2"}
{"id":4535,"verse_id":"DAN.7.6","translation_id":"net-engnet","book_id":"DAN","chapter":7,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.6","text":"If the third animal is Greece, the most likely identification of these four heads is the four-fold division of the empire of Alexander the Great following his death. See note on Dan 8:8 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Daniel%207%3A6/4"}
{"id":4536,"verse_id":"DAN.7.7","translation_id":"net-engnet","book_id":"DAN","chapter":7,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.7","text":"The fourth animal differs from the others in that it is nondescript. Apparently it was so fearsome that Daniel could find nothing with which to compare it. Attempts to identify this animal as an elephant or other known creature are conjectural.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%207%3A7/2"}
{"id":4537,"verse_id":"DAN.7.13","translation_id":"net-engnet","book_id":"DAN","chapter":7,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.13","text":"This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25 ) or the “people of the holy ones” (v. 27 ) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Daniel%207%3A13/3"}
{"id":4538,"verse_id":"DAN.7.18","translation_id":"net-engnet","book_id":"DAN","chapter":7,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.18","text":"The expression holy ones is either a reference to angels or to human beings devoted to God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%207%3A18/1"}
{"id":4539,"verse_id":"DAN.7.25","translation_id":"net-engnet","book_id":"DAN","chapter":7,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.25","text":"Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Daniel%207%3A25/4"}
{"id":4540,"verse_id":"DAN.8.1","translation_id":"net-engnet","book_id":"DAN","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.1","text":"Dan 8:1 marks the switch from Aramaic (= 2:4 b- 7:28 ) back to Hebrew as the language in which the book is written in its present form. The remainder of the book from this point on ( 8:1-12:13 ) is in Hebrew. The bilingual nature of the book has been variously explained, but it most likely has to do with the book’s transmission history.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%208%3A1/1"}
{"id":4541,"verse_id":"DAN.8.1","translation_id":"net-engnet","book_id":"DAN","chapter":8,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.1","text":"The third year of King Belshazzar’s reign would have been ca. 551 B.C . Daniel would have been approximately 69 years old at the time of this vision.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%208%3A1/2"}
{"id":4542,"verse_id":"DAN.8.2","translation_id":"net-engnet","book_id":"DAN","chapter":8,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.2","text":"Susa (Heb. שׁוּשַׁן , shushan ), located some 230 miles (380 km) east of Babylon, was a winter residence for Persian kings during the Achaemenid period. The language of v. 2 seems to suggest that Daniel may not have been physically present at Susa, but only saw himself there in the vision. However, the Hebrew is difficult, and some have concluded that the first four words of v. 2 in the MT are a later addition (cf. Theodotion).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%208%3A2/2"}
{"id":4543,"verse_id":"DAN.8.7","translation_id":"net-engnet","book_id":"DAN","chapter":8,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.7","text":"The goat of Daniel’s vision represents Greece; the large horn represents Alexander the Great. The ram stands for Media-Persia. Alexander’s rapid conquest of the Persians involved three battles of major significance which he won against overwhelming odds: Granicus (334 B.C. ), Isus (333 B.C. ), and Gaugemela (331 B.C. ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Daniel%208%3A7/5"}
{"id":4544,"verse_id":"DAN.8.8","translation_id":"net-engnet","book_id":"DAN","chapter":8,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.8","text":"The four conspicuous horns refer to Alexander’s successors. After his death, Alexander’s empire was divided up among four of his generals: Cassander, who took Macedonia and Greece; Lysimachus, who took Thrace and parts of Asia Minor; Seleucus, who took Syria and territory to its east; and Ptolemy, who took control of Egypt.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%208%3A8/2"}
{"id":4545,"verse_id":"DAN.8.9","translation_id":"net-engnet","book_id":"DAN","chapter":8,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.9","text":"This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164 B.C . Antiochus was extremely hostile toward the Jews and persecuted them mercilessly.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%208%3A9/1"}
{"id":4546,"verse_id":"DAN.8.9","translation_id":"net-engnet","book_id":"DAN","chapter":8,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.9","text":"The expression the beautiful land (Heb. הַצֶּבִי [ hatsÿvi ] = “the beauty”) is a cryptic reference to the land of Israel. Cf. 11:16, 41 , where it is preceded by the word אֶרֶץ (’ erets , “land”).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%208%3A9/2"}
{"id":4547,"verse_id":"DAN.8.10","translation_id":"net-engnet","book_id":"DAN","chapter":8,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.10","text":"In prescientific Israelite thinking the stars were associated with the angelic members of God’s heavenly assembly. See Judg 5:20 ; Job 38:7 ; Isa 40:26 . In west Semitic mythology the stars were members of the high god’s divine assembly (see Isa 14:13 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%208%3A10/2"}
{"id":4548,"verse_id":"DAN.8.11","translation_id":"net-engnet","book_id":"DAN","chapter":8,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.11","text":"The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. 12:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%208%3A11/1"}
{"id":4549,"verse_id":"DAN.8.11","translation_id":"net-engnet","book_id":"DAN","chapter":8,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.11","text":"Here the sanctuary is a reference to the temple of God in Jerusalem.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Daniel%208%3A11/3"}
{"id":4550,"verse_id":"DAN.8.12","translation_id":"net-engnet","book_id":"DAN","chapter":8,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.12","text":"Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Daniel%208%3A12/4"}
{"id":4551,"verse_id":"DAN.8.13","translation_id":"net-engnet","book_id":"DAN","chapter":8,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.13","text":"The holy one referred to here is presumably an angel. Cf. 4:13 [10], 23 [20].","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%208%3A13/1"}
{"id":4552,"verse_id":"DAN.8.14","translation_id":"net-engnet","book_id":"DAN","chapter":8,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.14","text":"The language of evenings and mornings is reminiscent of the creation account in . Since “evening and morning” is the equivalent of a day, the reference here would be to 2,300 days. However, some interpreters understand the reference to be to the evening sacrifice and the morning sacrifice, in which case the reference would be to only 1,150 days. Either way, the event that marked the commencement of this period is unclear. The event that marked the conclusion of the period is the rededication of the temple in Jerusalem following the atrocious and sacrilegious acts that Antiochus implemented. This took place on December 25, 165 B.C . The Jewish celebration of Hanukkah each year commemorates this victory.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%208%3A14/1"}
{"id":4553,"verse_id":"DAN.8.16","translation_id":"net-engnet","book_id":"DAN","chapter":8,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.16","text":"The only angels whose names are given in the OT are Gabriel ( Dan 8:16; 9:21 ; cf. Luke 1:19, 26 ) and Michael ( Dan 10:13, 21; 12:1 ; cf. Jude 9 ; Rev 12:7 ). The name Gabriel means in Hebrew “man of God,” and Michael means “who is like God?”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%208%3A16/1"}
{"id":4554,"verse_id":"DAN.9.1","translation_id":"net-engnet","book_id":"DAN","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.1","text":"The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486 B.C. ). Others have maintained instead that this name is a reference to the Persian governor Gubaru. Still others understand the reference to be to the Persian king Cyrus (cf. 6:28 , where the vav ( ו ) may be understood as vav explicativum , meaning “even”). Under either of these latter two interpretations, the first year of Darius would have been ca. 538 B.C . Daniel would have been approximately eighty-two years old at this time.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%209%3A1/1"}
{"id":4555,"verse_id":"DAN.9.2","translation_id":"net-engnet","book_id":"DAN","chapter":9,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.2","text":"The tetragrammaton (the four Hebrew letters which constitute the divine Name, YHWH) appears eight times in this chapter, and nowhere else in the book of Daniel.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Daniel%209%3A2/3"}
{"id":4556,"verse_id":"DAN.9.3","translation_id":"net-engnet","book_id":"DAN","chapter":9,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.3","text":"When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Daniel%209%3A3/3"}
{"id":4557,"verse_id":"DAN.9.24","translation_id":"net-engnet","book_id":"DAN","chapter":9,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"9.24","text":"The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8 ; Jer 32:10, 11, 44 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Daniel%209%3A24/6"}
{"id":4558,"verse_id":"DAN.9.26","translation_id":"net-engnet","book_id":"DAN","chapter":9,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.26","text":"The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%209%3A26/1"}
{"id":4559,"verse_id":"DAN.9.26","translation_id":"net-engnet","book_id":"DAN","chapter":9,"verse":26,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.26","text":"Flood here is a metaphor for sudden destruction.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Daniel%209%3A26/4"}
{"id":4560,"verse_id":"DAN.10.1","translation_id":"net-engnet","book_id":"DAN","chapter":10,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.1","text":"This chapter begins the final unit in the book of Daniel, consisting of chapters 10-12 . The traditional chapter divisions to some extent obscure the relationship of these chapters.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2010%3A1/1"}
{"id":4561,"verse_id":"DAN.10.3","translation_id":"net-engnet","book_id":"DAN","chapter":10,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.3","text":"Anointing oneself with oil (usually olive oil) was a common OT practice due to the severity of the Middle Eastern sun (cf. Ps 121:6 ). It was also associated with rejoicing (e.g., Prov 27:9 ) and was therefore usually not practiced during a period of mourning.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%2010%3A3/2"}
{"id":4562,"verse_id":"DAN.10.4","translation_id":"net-engnet","book_id":"DAN","chapter":10,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.4","text":"The first month would be the month of Nisan, during which Passover was observed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2010%3A4/1"}
{"id":4563,"verse_id":"DAN.10.5","translation_id":"net-engnet","book_id":"DAN","chapter":10,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.5","text":"The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Daniel%2010%3A5/3"}
{"id":4564,"verse_id":"DAN.10.20","translation_id":"net-engnet","book_id":"DAN","chapter":10,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.20","text":"The question is rhetorical, intended to encourage reflection on Daniel’s part.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2010%3A20/1"}
{"id":4565,"verse_id":"DAN.11.1","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.1","text":"The antecedent of the pronoun “I” is the angel, not Daniel. The traditional chapter division at this point, and the presence of a chronological note in the verse similar to ones used elsewhere in the book to position Daniel’s activities in relation to imperial affairs, sometimes lead to confusion on this matter.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A1/1"}
{"id":4566,"verse_id":"DAN.11.2","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.2","text":"Perhaps these three more kings are Cambyses (ca. 530-522 B.C. ), Pseudo-Smerdis (ca. 522 B.C. ), and Darius I Hystaspes (ca. 522-486 B.C. ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A2/1"}
{"id":4567,"verse_id":"DAN.11.2","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.2","text":"This fourth king is Xerxes I (ca. 486-465 B.C. ). The following reference to one of his chiefs apparently has in view Seleucus Nicator.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A2/2"}
{"id":4568,"verse_id":"DAN.11.3","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.3","text":"The powerful king mentioned here is Alexander the Great (ca. 336-323 B.C. ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A3/1"}
{"id":4569,"verse_id":"DAN.11.5","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.5","text":"The king of the south is Ptolemy I Soter (ca. 323-285 B.C. ). The following reference to one of his subordinates apparently has in view Seleucus I Nicator (ca. 311-280 B.C. ). Throughout the remainder of chap. the expressions “king of the south” and “king of the north” repeatedly occur. It is clear, however, that these terms are being used generically to describe the Ptolemaic king (i.e., “of the south”) or the Seleucid king (i.e., “of the north”) who happens to be in power at any particular time. The specific identity of these kings can be established more or less successfully by a comparison of this chapter with the available extra-biblical records that discuss the history of the intertestamental period. In the following notes the generally accepted identifications are briefly mentioned.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A5/1"}
{"id":4570,"verse_id":"DAN.11.6","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.6","text":"Here they refers to Ptolemy II Philadelphus (ca. 285-246 B.C. ) and Antiochus II Theos (ca. 262-246 B.C. ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A6/1"}
{"id":4571,"verse_id":"DAN.11.6","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.6","text":"The daughter refers to Berenice, who was given in marriage to Antiochus II Theos.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A6/2"}
{"id":4572,"verse_id":"DAN.11.6","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":6,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"7","reference":"11.6","text":"Antiochus II eventually divorced Berenice and remarried his former wife Laodice, who then poisoned her husband, had Berenice put to death, and installed her own son, Seleucus II Callinicus (ca. 246-227 B.C. ), as the Seleucid king.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A6/7"}
{"id":4573,"verse_id":"DAN.11.7","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.7","text":"The reference is to the king of Egypt.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A7/1"}
{"id":4574,"verse_id":"DAN.11.10","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.10","text":"The sons of Seleucus II Callinicus were Seleucus III Ceraunus (ca. 227-223 B.C. ) and Antiochus III the Great (ca. 223-187 B.C. ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A10/1"}
{"id":4575,"verse_id":"DAN.11.11","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.11","text":"This king of the south refers to Ptolemy IV Philopator (ca. 221-204 B.C. ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A11/1"}
{"id":4576,"verse_id":"DAN.11.14","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.14","text":"This was Ptolemy V Epiphanes (ca. 203-181 B.C. ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A14/2"}
{"id":4577,"verse_id":"DAN.11.15","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.15","text":"This well-fortified city is apparently Sidon. Its capture from the Ptolemies by Antiochus the Great was a strategic victory for the Seleucid kingdom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A15/1"}
{"id":4578,"verse_id":"DAN.11.18","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.18","text":"The commander is probably the Roman commander, Lucius Cornelius Scipio.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A18/2"}
{"id":4579,"verse_id":"DAN.11.20","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.20","text":"The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187-176 B.C. ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A20/2"}
{"id":4580,"verse_id":"DAN.11.20","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.20","text":"Perhaps this exactor of tribute was Heliodorus (cf. 2 Maccabees 3).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A20/3"}
{"id":4581,"verse_id":"DAN.11.21","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.21","text":"This despicable person to whom the royal honor has not been rightfully conferred is Antiochus IV Epiphanes (ca. 175-164 B.C. ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A21/1"}
{"id":4582,"verse_id":"DAN.11.25","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.25","text":"This king of the south was Ptolemy Philometer (ca. 181-145 B.C. ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A25/2"}
{"id":4583,"verse_id":"DAN.11.30","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.30","text":"The name Kittim has various designations in extra-biblical literature. It can refer to a location on the island of Cyprus, or more generally to the island itself, or it can be an inclusive term to refer to parts of the Mediterranean world that lay west of the Middle East (e.g., Rome). For ships of Kittim the Greek OT (LXX) has “Romans,” an interpretation followed by a few English versions (e.g., TEV). A number of times in the Dead Sea Scrolls the word is used in reference to the Romans. Other English versions are more generic: “[ships] of the western coastlands” (NIV, NLT); “from the west” (NCV, CEV).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A30/1"}
{"id":4584,"verse_id":"DAN.11.30","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.30","text":"This is apparently a reference to the Roman forces, led by Gaius Popilius Laenas, which confronted Antiochus when he came to Egypt and demanded that he withdraw or face the wrath of Rome. Antiochus wisely withdrew from Egypt, albeit in a state of bitter frustration.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A30/2"}
{"id":4585,"verse_id":"DAN.11.32","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.32","text":"This is an allusion to the Maccabean revolt, which struggled to bring about Jewish independence in the second century B.C .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A32/4"}
{"id":4586,"verse_id":"DAN.11.36","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.36","text":"The identity of this king is problematic. If vv. 36-45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz ., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A36/1"}
{"id":4587,"verse_id":"DAN.11.41","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.41","text":"The beautiful land is a cryptic reference to the land of Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A41/1"}
{"id":4588,"verse_id":"DAN.11.45","translation_id":"net-engnet","book_id":"DAN","chapter":11,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.45","text":"Presumably seas refers to the Mediterranean Sea and the Dead Sea.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2011%3A45/1"}
{"id":4589,"verse_id":"DAN.12.2","translation_id":"net-engnet","book_id":"DAN","chapter":12,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.2","text":"This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Daniel%2012%3A2/1"}
{"id":4590,"verse_id":"DAN.12.13","translation_id":"net-engnet","book_id":"DAN","chapter":12,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.13","text":"The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Daniel%2012%3A13/4"}
{"id":4591,"verse_id":"HOS.1.6","translation_id":"net-engnet","book_id":"HOS","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.6","text":"The negative particle לאֹ ( lo ’, “no, not”) and the root רָחַם ( rakham , “compassion”) are repeated in 1:6 , creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hosea%201%3A6/2"}
{"id":4592,"verse_id":"HOS.1.7","translation_id":"net-engnet","book_id":"HOS","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.7","text":"These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Hosea%201%3A7/4"}
{"id":4593,"verse_id":"HOS.1.10","translation_id":"net-engnet","book_id":"HOS","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.10","text":"Beginning with 1:10 , the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text ( BHS ), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hosea%201%3A10/1"}
{"id":4594,"verse_id":"HOS.2.1","translation_id":"net-engnet","book_id":"HOS","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.1","text":"The suffixes on the nouns אֲחֵיכֶם (’ akhekhem , “your brother”) and אֲחוֹתֵיכֶם (’ akhotekhem , “your sister”) are both plural forms. The brother/sister imagery is being applied to Israel and Judah collectively.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hosea%202%3A1/2"}
{"id":4595,"verse_id":"HOS.2.2","translation_id":"net-engnet","book_id":"HOS","chapter":2,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.2","text":"The suffix on the noun אִמְּכֶם (’ immékhem , “your mother”) is a plural form (2nd person masculine). The children of Gomer represent the “children” (i.e., people) of Israel; Gomer represents the nation as a whole.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hosea%202%3A2/2"}
{"id":4596,"verse_id":"HOS.2.5","translation_id":"net-engnet","book_id":"HOS","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.5","text":"This statement alludes to the practice of sexual rites in the Canaanite fertility cult which attempted to secure agricultural fertility from the Canaanite gods (note the following reference to wool, flax, olive oil, and wine).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hosea%202%3A5/2"}
{"id":4597,"verse_id":"HOS.2.8","translation_id":"net-engnet","book_id":"HOS","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"2.8","text":"The third person plural here is an obvious reference to the Israelites who had been unfaithful to the Lord in spite of all that he had done for them. To maintain the imagery of Israel as the prostitute, a third person feminine singular would be called for; in the interest of literary consistency this has been supplied in some English translations (e.g., NCV, TEV, CEV, NLT).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Hosea%202%3A8/6"}
{"id":4598,"verse_id":"HOS.2.16","translation_id":"net-engnet","book_id":"HOS","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"2.16","text":"There is a wordplay on the terms בַּעְלִי ( ba ’ li , “my master”) and הַבְּעָלִים ( habbé ’ alim , “the Baals”) which are derived from the root בַּעַל ( ba ’ al , “master; lord”). This wordplay is especially effective because the term בַּעַל can refer to one’s husband and is also the name of the Canaanite storm god Baal. Referring to a spouse the term normally means “husband; master.” It was a common, ordinary, nonpejorative term that was frequently used in an interchangeable manner with אִישׁ (’ ish , “husband; man”). Due to its similarity in sound to the abhorrent Canaanite fertility god Baal, the repentant Israelites would be so spiritually sensitive that they would refrain from even uttering this neutral term for fear of recalling their former idolatry. The purpose of the exile is to end Israel’s worship of Baal and to remove syncretism.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Hosea%202%3A16/5"}
{"id":4599,"verse_id":"HOS.4.15","translation_id":"net-engnet","book_id":"HOS","chapter":4,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.15","text":"Beth Aven means “house of wickedness” in Hebrew; it is a polemic reference to “Bethel,” which means “house of God.” Cf. CEV “at sinful Bethel.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hosea%204%3A15/1"}
{"id":4600,"verse_id":"HOS.5.1","translation_id":"net-engnet","book_id":"HOS","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.1","text":"The noun פַּח ( pakh , “trap”) is used (1) literally of a bird-trap, used in similes and metaphors ( Amos 3:5 ; Prov 7:23 ; Eccl 9:12 ), and (2) figuratively to refer to (a) calamities and plots ( Job 18:9; 22:10 ; Pss 91:3; 119:110; 124:7; 140:6; 141:9; 142:4 ; Prov 22:5 ; Isa 24:17-18 ; Jer 18:22; 48:43-44 ; Hos 9:8 ) and (b) a source of calamity ( Josh 23:13 ; Pss 11:6; 69:23 ; Isa 8:14 ; Hos 5:1 ; BDB 809 s.v. פַּח ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Hosea%205%3A1/5"}
{"id":4601,"verse_id":"HOS.5.1","translation_id":"net-engnet","book_id":"HOS","chapter":5,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"5.1","text":"The noun רֶשֶׁת ( reshet , “net”) is used (1) literally of a net used to catch birds ( Prov 1:17 ) and (2) in figurative descriptions of the wicked plotting to ensnare their victims ( Prov 29:5 ; Pss 9:16; 10:9; 25:15; 31:5; 35:7; 57:7; 140:6 ; Job 18:8 ; BDB 440 s.v. רֶשֶׁת ).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Hosea%205%3A1/7"}
{"id":4602,"verse_id":"HOS.5.6","translation_id":"net-engnet","book_id":"HOS","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.6","text":"The terms flocks and herds are used figuratively for animal sacrifices (metonymy of association). Hosea describes the futility of seeking God’s favor with mere ritual sacrifice without the prerequisite moral obedience (e.g., 1 Sam 15:24 ; Ps 50:6-8; 51:17-18 ; Isa 1:12 ; Mic 6:6-8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hosea%205%3A6/1"}
{"id":4603,"verse_id":"HOS.5.8","translation_id":"net-engnet","book_id":"HOS","chapter":5,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.8","text":"See the note on the place name Beth Aven in 4:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hosea%205%3A8/1"}
{"id":4604,"verse_id":"HOS.5.11","translation_id":"net-engnet","book_id":"HOS","chapter":5,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.11","text":"The term רְצוּץ ( rÿtsuts , “crushed”) is a metaphor for weakness (e.g., 2 Kgs 18:21 ; Isa 36:6; 42:3 ) and oppression (e.g., Deut 28:33 ; 1 Sam 12:3, 4 ; Amos 4:1 ; Isa 58:6 ). Here it is used as a figure to describe the devastating effects of the Lord ’s judgment.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hosea%205%3A11/2"}
{"id":4605,"verse_id":"HOS.6.6","translation_id":"net-engnet","book_id":"HOS","chapter":6,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.6","text":"Contrary to popular misunderstanding, Hosea does not reject animal sacrifice nor cultic ritual, and advocate instead obedience only. Rather, God does not delight in ritual sacrifice without the accompanying prerequisite moral obedience ( 1 Sam 15:22 ; Pss 40:6-8; 51:16-17 ; Prov 21:3 ; Isa 1:11-17 ; Jer 7:21-23 ; Hos 6:6 ; Mic 6:6-8 ). However, if prerequisite moral obedience is present, he delights in sacrificial worship as an outward expression ( Ps 51:19 ). Presented by a repentant obedient worshiper, whole burnt offerings were “an aroma pleasing” to the Lord ( Lev 1:9, 13 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hosea%206%3A6/2"}
{"id":4606,"verse_id":"HOS.10.5","translation_id":"net-engnet","book_id":"HOS","chapter":10,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.5","text":"See the note on the place name Beth Aven in 4:15 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Hosea%2010%3A5/4"}
{"id":4607,"verse_id":"HOS.11.12","translation_id":"net-engnet","book_id":"HOS","chapter":11,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.12","text":"Beginning with 11:12 , the verse numbers through 12:14 in the English Bible differ by one from the verse numbers in the Hebrew text ( BHS ), with 11:12 ET = 12:1 HT, 12:1 ET = 12:2 HT, etc., through 12:14 ET = 12:15 HT. From 13:1 to 13:16 the verse numbers in the English Bible and the Hebrew Bible are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hosea%2011%3A12/1"}
{"id":4608,"verse_id":"HOS.12.9","translation_id":"net-engnet","book_id":"HOS","chapter":12,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.9","text":"The Lord answers Ephraim’s self-assertion (“I am rich!”) with the self-introduction formula (“I am the Lord your God!”) which introduces judgment oracles and ethical instructions.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hosea%2012%3A9/1"}
{"id":4609,"verse_id":"HOS.13.1","translation_id":"net-engnet","book_id":"HOS","chapter":13,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.1","text":"In Hosea the name “Ephraim” does not refer to the tribe, but to the region of Mount Ephraim where the royal residence of Samaria was located. It functions as a synecdoche of location (Mount Ephraim) for its inhabitants (the king of Samaria; e.g., 5:13; 8:8, 10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hosea%2013%3A1/1"}
{"id":4610,"verse_id":"HOS.13.16","translation_id":"net-engnet","book_id":"HOS","chapter":13,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.16","text":"Beginning with 13:16 , the verse numbers through 14:9 in the English Bible differ by one from the verse numbers in the Hebrew text ( BHS ), with 13:16 ET = 14:1 HT, 14:1 ET = 14:2 HT, etc., through 14:9 ET = 14:10 HT. Thus ch. in the Hebrew Bible has 10 verses.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hosea%2013%3A16/1"}
{"id":4611,"verse_id":"HOS.14.2","translation_id":"net-engnet","book_id":"HOS","chapter":14,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.2","text":"The repetition of the root לָקַח ( laqakh ) creates a striking wordplay in 14:2 . If Israel will bring ( לָקַח ) its confession to God, he will accept ( לָקַח ) repentant Israel and completely forgive its sin.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Hosea%2014%3A2/3"}
{"id":4612,"verse_id":"HOS.14.4","translation_id":"net-engnet","book_id":"HOS","chapter":14,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.4","text":"The noun מְשׁוּבָתָה ( mÿshuvatah , “waywardness”; cf. KJV “backsliding”) is from the same root as שׁוּבָה ( shuvah , “return!”) in 14:1 [2]. This repetition of שׁוּב ( shuv ) creates a wordplay which emphasizes reciprocity: if Israel will return ( שׁוּבָה , shuvah ) to the Lord , he will cure her of the tendency to turn away ( מְשׁוּבָתָה ) from him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hosea%2014%3A4/1"}
{"id":4613,"verse_id":"HOS.14.4","translation_id":"net-engnet","book_id":"HOS","chapter":14,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.4","text":"The verb שָׁב , shav , “will turn” (Qal perfect 3rd person masculine singular from שׁוּב , shuv , “to turn”) continues the wordplay on שׁוּב in 14:1-4 [2-5]. If Israel will “return” ( שׁוּב ) to the Lord , he will heal Israel’s tendency to “turn away” ( מְשׁוּבָתָה , mÿshuvatah ) and “turn” ( שָׁב ) from his anger.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Hosea%2014%3A4/3"}
{"id":4614,"verse_id":"JOL.1.1","translation_id":"net-engnet","book_id":"JOL","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"The dating of the book of Joel is a matter of dispute. Some scholars date the book as early as the ninth century b.c. , during the reign of the boy-king Joash. This view is largely based on the following factors: an argument from silence (e.g., the book of Joel does not mention a king, perhaps because other officials de facto carried out his responsibilities, and there is no direct mention in the book of such later Israelite enemies as the Assyrians, Babylonians, and Persians); inconclusive literary assumptions (e.g., the eighth-century prophet Amos in Amos 9:13 alludes to Joel 3:18 ); the canonical position of the book (i.e., it is the second book of the Minor Prophets); and literary style (i.e., the book is thought to differ in style from the postexilic prophetic writings). While such an early date for the book is not impossible, none of the arguments used to support it is compelling. Later dates for the book that have been defended by various scholars are, for example, the late seventh century or early sixth century or sometime in the postexilic period (anytime from late sixth century to late fourth century). Most modern scholars seem to date the book of Joel sometime between 400 and 350 b.c. For a helpful discussion of date see J. A. Thompson, “The Date of the Book of Joel,” A Light unto My Path , 453-64. Related to the question of date is a major exegetical issue: Is the army of chapter two to be understood figuratively as describing the locust invasion of chapter one, or is the topic of chapter two an invasion of human armies, either the Babylonians or an eschatological foe? If the enemy could be conclusively identified as the Babylonians, for example, this would support a sixth-century date for the book.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joel%201%3A1/1"}
{"id":4615,"verse_id":"JOL.1.2","translation_id":"net-engnet","book_id":"JOL","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.2","text":"Elders here refers not necessarily to men advanced in years, but to leaders within the community.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joel%201%3A2/1"}
{"id":4616,"verse_id":"JOL.1.3","translation_id":"net-engnet","book_id":"JOL","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.3","text":"The circumstances that precipitated the book of Joel surrounded a locust invasion in Palestine that was of unprecedented proportions. The locusts had devastated the country’s agrarian economy, with the unwelcome consequences extending to every important aspect of commercial, religious, and national life. To further complicate matters, a severe drought had exhausted water supplies, causing life-threatening shortages for animal and human life (cf. v. 20 ). Locust invasions occasionally present significant problems in Palestine in modern times. The year 1865 was commonly known among Arabic-speaking peoples of the Near East as sent el jarad , “year of the locust.” The years 1892, 1899, and 1904 witnessed significant locust invasions in Palestine. But in modern times there has been nothing equal in magnitude to the great locust invasion that began in Palestine in February of 1915. This modern parallel provides valuable insight into the locust plague the prophet Joel points to as a foreshadowing of the day of the Lord. For an eyewitness account of the 1915 locust invasion of Palestine see J. D. Whiting, “Jerusalem’s Locust Plague,” National Geographic 28 (December 1915): 511-50.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joel%201%3A3/2"}
{"id":4617,"verse_id":"JOL.1.5","translation_id":"net-engnet","book_id":"JOL","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.5","text":"The word drunkards has a double edge here. Those accustomed to drinking too much must now lament the unavailability of wine. It also may hint that the people in general have become religiously inebriated and are unresponsive to the Lord. They are, as it were, drunkards from a spiritual standpoint.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joel%201%3A5/1"}
{"id":4618,"verse_id":"JOL.1.5","translation_id":"net-engnet","book_id":"JOL","chapter":1,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.5","text":"Joel addresses the first of three groups particularly affected by the locust plague. In v. 5 he describes the effects on the drunkards, who no longer have a ready supply of intoxicating wine; in vv. 11-12 he describes the effects on the farmers, who have watched their labors come to naught because of the insect infestation; and in vv. 13-14 he describes the effects on the priests, who are no longer able to offer grain sacrifices and libations in the temple.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joel%201%3A5/2"}
{"id":4619,"verse_id":"JOL.1.6","translation_id":"net-engnet","book_id":"JOL","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.6","text":"As becomes increasingly clear in what follows, this nation is to be understood figuratively. It refers to the locust invasion as viewed from the standpoint of its methodical, destructive advance across the land (BDB 156 s.v. גּוֹי 2). This term is used figuratively to refer to animals one other time ( Zeph 2:14 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joel%201%3A6/1"}
{"id":4620,"verse_id":"JOL.1.8","translation_id":"net-engnet","book_id":"JOL","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.8","text":"The verb is feminine singular, raising a question concerning its intended antecedent. A plural verb would be expected here, the idea being that all the inhabitants of the land should grieve. Perhaps Joel is thinking specifically of the city of Jerusalem, albeit in a representative sense. The choice of the feminine singular verb form has probably been influenced to some extent by the allusion to the young widow in the simile of v. 8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joel%201%3A8/1"}
{"id":4621,"verse_id":"JOL.1.8","translation_id":"net-engnet","book_id":"JOL","chapter":1,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.8","text":"Heb “the husband of her youth.” The woman described here may already be married, so the reference is to the death of a husband rather than a fiancé ( a husband-to-be ). Either way, the simile describes a painful and unexpected loss to which the national tragedy Joel is describing may be compared.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Joel%201%3A8/4"}
{"id":4622,"verse_id":"JOL.1.19","translation_id":"net-engnet","book_id":"JOL","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.19","text":"Fire here and in v. 20 is probably not to be understood in a literal sense. The locust plague, accompanied by conditions of extreme drought, has left the countryside looking as though everything has been burned up (so also in Joel 2:3 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joel%201%3A19/2"}
{"id":4623,"verse_id":"JOL.2.1","translation_id":"net-engnet","book_id":"JOL","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.1","text":"The interpretation of 2:1-11 is very difficult. Four views may be mentioned here. (1) Some commentators understand this section to be describing a human invasion of Judah on the part of an ancient army. The exact identity of this army (e.g., Assyrian or Babylonian) varies among interpreters depending upon issues of dating for the book of Joel. (2) Some commentators take the section to describe an eschatological scene in which the army according to some is human, or according to others is nonhuman (i.e., angelic). (3) Some interpreters argue for taking the section to refer to the potential advent in the fall season of a severe east wind (i.e., Sirocco) that would further exacerbate the conditions of the land described in chapter one. (4) Finally, some interpreters understand the section to continue the discussion of locust invasion and drought described in chapter one, partly on the basis that there is no clear exegetical evidence in 2:1-11 to suggest a shift of referent from that of chapter one.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Joel%202%3A1/3"}
{"id":4624,"verse_id":"JOL.2.7","translation_id":"net-engnet","book_id":"JOL","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.7","text":"Since the invaders are compared to warriors, this suggests that they are not actually human, but instead an army of locusts.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joel%202%3A7/1"}
{"id":4625,"verse_id":"JOL.2.10","translation_id":"net-engnet","book_id":"JOL","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.10","text":"Witnesses of locust invasions have described the visual effect of large numbers of these creatures crawling over one another on the ground. At such times the ground is said to appear to be in motion, creating a dizzying effect on some observers. The reference in v. 10 to the darkening of the sun and moon probably has to do with the obscuring of visibility due to large numbers of locusts swarming in the sky.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joel%202%3A10/1"}
{"id":4626,"verse_id":"JOL.2.16","translation_id":"net-engnet","book_id":"JOL","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.16","text":"Mosaic law allowed men recently married, or about to be married, to be exempt for a year from certain duties that were normally mandatory, such as military obligation (cf. Deut 20:7; 24:5 ). However, Joel pictures a time of such urgency that normal expectations must give way to higher requirements.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joel%202%3A16/1"}
{"id":4627,"verse_id":"JOL.2.20","translation_id":"net-engnet","book_id":"JOL","chapter":2,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.20","text":"The allusion to the one from the north is best understood as having locusts in view. It is not correct to say that this reference to the enemy who came form the north excludes the possibility of a reference to locusts and must be understood as human armies. Although locust plagues usually approached Palestine from the east or southeast, the severe plague of 1915, for example, came from the northeast.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joel%202%3A20/1"}
{"id":4628,"verse_id":"JOL.2.20","translation_id":"net-engnet","book_id":"JOL","chapter":2,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.20","text":"Heb “and his foul smell will ascend.” The foul smell probably refers to the unpleasant odor of decayed masses of dead locusts. The Hebrew word for “foul smell” is found only here in the Old Testament. The Hebrew word for “stench” appears only here and in Isa 34:3 and Amos 4:10 . In the latter references it refers to the stench of dead corpses on a field of battle.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Joel%202%3A20/4"}
{"id":4629,"verse_id":"JOL.2.23","translation_id":"net-engnet","book_id":"JOL","chapter":2,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"2.23","text":"For half the year Palestine is generally dry. The rainy season begins with the early rains usually in late October to early December, followed by the latter rains in March and April. Without these rains productive farming would not be possible, as Joel’s original readers knew only too well.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Joel%202%3A23/5"}
{"id":4630,"verse_id":"JOL.2.25","translation_id":"net-engnet","book_id":"JOL","chapter":2,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.25","text":"The same four terms for locust are used here as in 1:4 , but in a different order. This fact creates some difficulty for the notion that the four words refer to four distinct stages of locust development.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joel%202%3A25/2"}
{"id":4631,"verse_id":"JOL.2.25","translation_id":"net-engnet","book_id":"JOL","chapter":2,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.25","text":"Here Joel employs military language to describe the locusts. In the prophet’s thinking this invasion was far from being a freak accident. Rather, the Lord is pictured here as a divine warrior who leads his army into the land as a punishment for past sin and as a means of bringing about spiritual renewal on the part of the people.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Joel%202%3A25/4"}
{"id":4632,"verse_id":"JOL.2.28","translation_id":"net-engnet","book_id":"JOL","chapter":2,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.28","text":"Beginning with 2:28 , the verse numbers through 3:21 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 2:28 ET = 3:1 HT, 2:29 ET = 3:2 HT, 2:30 ET = 3:3 HT, 2:31 ET = 3:4 HT, 2:32 ET = 3:5 HT, 3:1 ET = 4:1 HT, etc., through 3:21 ET = 4:21 HT. Thus Joel in the Hebrew Bible has 4 chapters, the 5 verses of ch. being included at the end of ch. in the English Bible.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joel%202%3A28/1"}
{"id":4633,"verse_id":"JOL.2.28","translation_id":"net-engnet","book_id":"JOL","chapter":2,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.28","text":"This passage plays a key role in the apostolic explanation of the coming of the Spirit on the day of Pentecost recorded in Acts 2:17-21 . Peter introduces his quotation of this passage with “this is that spoken by the prophet Joel” ( Acts 2:16 ; cf. the similar pesher formula used at Qumran). The New Testament experience at Pentecost is thus seen in some sense as a fulfillment of this Old Testament passage, even though that experience did not exhaustively fulfill Joel’s words. Some portions of Joel’s prophecy have no precise counterpart in that experience. For example, there is nothing in the experience recorded in that exactly corresponds to the earthly and heavenly signs described in Joel 3:3-4 . But inasmuch as the messianic age had already begun and the “last days” had already commenced with the coming of the Messiah (cf. Heb 1:1-2 ), Peter was able to point to Joel 3:1-5 as a text that was relevant to the advent of Jesus and the bestowal of the Spirit. The equative language that Peter employs (“this is that”) stresses an incipient fulfillment of the Joel passage without precluding or minimizing a yet future and more exhaustive fulfillment in events associated with the return of Christ.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Joel%202%3A28/3"}
{"id":4634,"verse_id":"JOL.3.1","translation_id":"net-engnet","book_id":"JOL","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.1","text":"Joel 3:1 in the English Bible is 4:1 in the Hebrew text ( BHS) . See also the note at 2:28 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joel%203%3A1/1"}
{"id":4635,"verse_id":"JOL.3.2","translation_id":"net-engnet","book_id":"JOL","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"There is a play on words here. Jehoshaphat in Hebrew means “the Lord has judged,” and the next line in v. 2 further explicates this thought. The location of this valley is uncertain (cf. v. 12 ). Many interpreters have understood the Valley of Jehoshaphat to be the Kidron Valley, located on the east side of old Jerusalem. Since this is described as a scene of future messianic activity and judgment, many Jews and Muslims have desired to be buried in the vicinity, a fact attested to in modern times by the presence of many graves in the area. A variation of this view is mentioned by Eusebius, Onomasticon 1:10. According to this view, the Valley of Jehoshaphat is located in the Hinnom Valley, on the south side of the old city. Yet another view is held by many modern scholars, who understand the reference to this valley to be one of an idealized and nonliteral scene of judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joel%203%3A2/1"}
{"id":4636,"verse_id":"JOL.3.3","translation_id":"net-engnet","book_id":"JOL","chapter":3,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.3","text":"Heb “and they drank.” Joel vividly refers to a situation where innocent human life has little value; its only worth is its use in somehow satisfying selfish appetites of wicked people who have control over others (cf. Amos 2:6 and 8:6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joel%203%3A3/2"}
{"id":4637,"verse_id":"JOL.3.8","translation_id":"net-engnet","book_id":"JOL","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.8","text":"The Sabeans were Arabian merchants who were influential along the ancient caravan routes that traveled through Arabia. See also Job 1:15 ; Isa 43:3; 45:14 ; Ps 72:10 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Joel%203%3A8/3"}
{"id":4638,"verse_id":"JOL.3.10","translation_id":"net-engnet","book_id":"JOL","chapter":3,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.10","text":"Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joel%203%3A10/1"}
{"id":4639,"verse_id":"JOL.3.10","translation_id":"net-engnet","book_id":"JOL","chapter":3,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.10","text":"This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Joel%203%3A10/2"}
{"id":4640,"verse_id":"JOL.3.10","translation_id":"net-engnet","book_id":"JOL","chapter":3,"verse":10,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.10","text":"This conversion of farming instruments to instruments of war is the reverse of Isa 2:4 (cf. Mic 4:3 ), where military weapons are transformed into tools for farming. Isaiah describes a time of kingdom blessing and prosperity, whereas Joel describes a time of eschatological conflict and judgment.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Joel%203%3A10/3"}
{"id":4641,"verse_id":"JOL.3.10","translation_id":"net-engnet","book_id":"JOL","chapter":3,"verse":10,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.10","text":"The “weak” individual mentioned here is apparently the farmer who has little or no military prowess or prior fighting experience. Under ordinary circumstances such a person would be ill-prepared for assuming the role of a soldier. However, in the scene that Joel is describing here even the most unlikely candidate will become a participant to be reckoned with in this final conflict.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Joel%203%3A10/4"}
{"id":4642,"verse_id":"JOL.3.13","translation_id":"net-engnet","book_id":"JOL","chapter":3,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.13","text":"The immediacy of judgment upon wickedness is likened to the urgency required for a harvest that has reached its pinnacle of development. When the harvest is completely ripe, there can be no delay by the reapers in gathering the harvest. In a similar way, Joel envisions a time when human wickedness will reach such a heightened degree that there can be no further stay of divine judgment (cf. the “fullness of time” language in Gal 4:4 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Joel%203%3A13/3"}
{"id":4643,"verse_id":"JOL.3.14","translation_id":"net-engnet","book_id":"JOL","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.14","text":"The decision referred to here is not a response on the part of the crowd, but the verdict handed out by the divine judge.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Joel%203%3A14/1"}
{"id":4644,"verse_id":"JOL.3.18","translation_id":"net-engnet","book_id":"JOL","chapter":3,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.18","text":"The language used here is a hyperbolic way of describing both a bountiful grape harvest (“the mountains will drip with juice”) and an abundance of cattle (“the hills will flow with milk”). In addition to being hyperbolic, the language is also metonymical (effect for cause).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Joel%203%3A18/3"}
{"id":4645,"verse_id":"AMO.1.1","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.1","text":"This refers to a well-known earthquake that occurred during the first half of the 8th century b.c . According to a generally accepted dating system, Uzziah was a co-regent with his father Amaziah from 792-767 b.c. and ruled independently from 767-740 b.c . Jeroboam II was a co-regent with his father Joash from 793-782 b.c. and ruled independently from 782-753 b.c . Since only Uzziah and Jeroboam are mentioned in the introduction it is likely that Amos’ mission to Israel and the earthquake which followed occurred between 767-753 b.c . The introduction validates the genuine character of Amos’ prophetic ministry in at least two ways: (1) Amos was not a native Israelite or a prophet by trade. Rather he was a herdsman in Tekoa, located in Judah. His mere presence in the northern kingdom as a prophet was evidence that he had been called by God (see 7:14-15 ). (2) The mighty earthquake shortly after Amos’ ministry would have been interpreted as an omen or signal of approaching judgment. The clearest references to an earthquake are 1:1 and 9:1, 5 . It is possible that the verb הָפַךְ ( hafakh , “overturn”) at 3:13-15, 4:11, 6:11, and 8:8 also refers to an earthquake, as might the descriptions at 2:13 and 6:9-10 . Evidence of a powerful earthquake has been correlated with a destruction layer at Hazor and other sites. Its lasting impact is evident by its mention in Zech 14:5 and 2 Chr 26:16-21 . Earthquake imagery appears in later prophets as well (cf. D. N. Freedman and A. Welch, “Amos’s Earthquake and Israelite Prophecy,” Scripture and Other Artifacts , 188-98). On the other hand, some of these verses in Amos could allude to the devastation that would be caused by the imminent military invasion.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A1/6"}
{"id":4646,"verse_id":"AMO.1.2","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.2","text":"The Lord , in his role of warrior-king, is compared to a lion. See 3:4, 8 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A2/2"}
{"id":4647,"verse_id":"AMO.1.2","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.2","text":"Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2 ; Jer 50:19 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A2/6"}
{"id":4648,"verse_id":"AMO.1.2","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.2","text":"Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A2/7"}
{"id":4649,"verse_id":"AMO.1.4","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.4","text":"Ben-hadad may refer to Hazael’s son and successor ( 2 Kgs 13:3, 24 ) or to an earlier king (see ), perhaps the ruler whom Hazael assassinated when he assumed power.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A4/3"}
{"id":4650,"verse_id":"AMO.1.5","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.5","text":"The bar on the city gate symbolizes the city’s defenses and security.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A5/1"}
{"id":4651,"verse_id":"AMO.1.5","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.5","text":"According to Amos 9:7 , the Arameans originally came from Kir . The Lord threatens to reverse their history and send them back there.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A5/6"}
{"id":4652,"verse_id":"AMO.1.6","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.6","text":"Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located ( Gen 10:19 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A6/1"}
{"id":4653,"verse_id":"AMO.1.7","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.7","text":"The city wall symbolizes the city’s defenses and security.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A7/1"}
{"id":4654,"verse_id":"AMO.1.8","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.8","text":"Ashdod was one of the five major Philistine cities (along with Ashkelon, Ekron, Gaza, and Gath).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A8/3"}
{"id":4655,"verse_id":"AMO.1.8","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.8","text":"Ashkelon was one of the five major Philistine cities (along with Ashdod, Ekron, Gaza, and Gath).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A8/4"}
{"id":4656,"verse_id":"AMO.1.8","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":8,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.8","text":"Ekron was one of the five major Philistine cities (along with Ashdod, Ashkelon, Gaza, and Gath).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A8/5"}
{"id":4657,"verse_id":"AMO.1.9","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.9","text":"A treaty of brotherhood . In the ancient Near Eastern world familial terms were sometimes used to describe treaty partners. In a treaty between superior and inferior parties, the lord would be called “father” and the subject “son.” The partners in a treaty between equals referred to themselves as “brothers.” For biblical examples, see 1 Kgs 9:13; 20:32-33 .","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A9/7"}
{"id":4658,"verse_id":"AMO.1.10","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.10","text":"The city wall symbolizes the city’s defenses and security.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A10/1"}
{"id":4659,"verse_id":"AMO.1.11","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.11","text":"It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9 ). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A11/4"}
{"id":4660,"verse_id":"AMO.1.12","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.12","text":"Teman was an important region (or perhaps city) in Edom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A12/1"}
{"id":4661,"verse_id":"AMO.1.12","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.12","text":"Bozrah was a city located in northern Edom.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A12/3"}
{"id":4662,"verse_id":"AMO.1.13","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.13","text":"The Ammonites ripped open Gilead’s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A13/4"}
{"id":4663,"verse_id":"AMO.1.14","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.14","text":"Rabbah was the Ammonite capital.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A14/1"}
{"id":4664,"verse_id":"AMO.1.14","translation_id":"net-engnet","book_id":"AMO","chapter":1,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.14","text":"The city wall symbolizes the city’s defenses and security.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%201%3A14/2"}
{"id":4665,"verse_id":"AMO.2.1","translation_id":"net-engnet","book_id":"AMO","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.1","text":"The Moabites apparently desecrated the tomb of an Edomite king and burned his bones into a calcined substance which they then used as plaster (cf. Deut 27:2, 4 ). See S. M. Paul, Amos (Hermeneia), 72. Receiving a proper burial was very important in this culture. Desecrating a tomb or a deceased individual’s bones was considered an especially heinous act.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Amos%202%3A1/4"}
{"id":4666,"verse_id":"AMO.2.2","translation_id":"net-engnet","book_id":"AMO","chapter":2,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.2","text":"The destruction of Moab by fire is an example of a judgment in kind – as the Moabites committed the crime of “burning,” so the Lord will punish them by setting them on fire.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%202%3A2/1"}
{"id":4667,"verse_id":"AMO.2.2","translation_id":"net-engnet","book_id":"AMO","chapter":2,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.2","text":"Kerioth was an important Moabite city. See Jer 48:24, 41 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%202%3A2/2"}
{"id":4668,"verse_id":"AMO.2.2","translation_id":"net-engnet","book_id":"AMO","chapter":2,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"2.2","text":"The ram’s horn (used as a trumpet) was blown to signal the approaching battle.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Amos%202%3A2/6"}
{"id":4669,"verse_id":"AMO.2.7","translation_id":"net-engnet","book_id":"AMO","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.7","text":"Most interpreters see some type of sexual immorality here (cf. KJV, NASB, NIV, NCV, NRSV, TEV, CEV, NLT), even though the Hebrew phrase הָלַךְ אֶל ( halakh ’ el , “go to”) never refers elsewhere to sexual intercourse. (The usual idiom is בוֹא אֶל [ bo ’ ’ el ]. However, S. M. Paul ( Amos [Hermeneia], 82) attempts to develop a linguistic case for a sexual connotation here.) The precise identification of the “girl” in question is not clear. Some see the referent as a cultic prostitute (cf. NAB; v. 8 suggests a cultic setting), but the term נַעֲרָה ( na ’ arah ) nowhere else refers to a prostitute. Because of the contextual emphasis on social oppression, some suggest the exploitation of a slave girl is in view. H. Barstad argues that the “girl” is the hostess at a pagan מַרְזֵחַ ( marzeakh ) banquet (described at some length in 6:4-7 ). In his view the sin described here is not sexual immorality, but idolatry (see H. Barstad, The Religious Polemics of Amos [VTSup], 33-36). In this case, one might translate, “Father and son go together to a pagan banquet.” In light of this cultic context, F. I. Andersen and D. N. Freedman argue that this is a reference to a specific female deity (“the Girl”) and correlate this verse with 8:14 ( Amos [AB], 318-19).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Amos%202%3A7/4"}
{"id":4670,"verse_id":"AMO.2.12","translation_id":"net-engnet","book_id":"AMO","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.12","text":"Nazirites were strictly forbidden to drink wine ( Num 6:2-3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%202%3A12/1"}
{"id":4671,"verse_id":"AMO.3.3","translation_id":"net-engnet","book_id":"AMO","chapter":3,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.3","text":"The rhetorical questions in vv. 3-5 expect the answer, “No, of course not!” Those in v. 6 anticipate the answer, “Yes, of course they do/he is.” They all draw attention to the principle of cause and effect and lay the logical foundation for the argument in vv. 7-8 . Also note the progression from a general question in v. 3 to the “meetings” of two animals (v. 4 ), to that of an animal and a human trap (v. 5 ), to a climax with the confrontation with the Lord (v. 6 ). Each of these meetings is disastrous.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%203%3A3/1"}
{"id":4672,"verse_id":"AMO.3.8","translation_id":"net-engnet","book_id":"AMO","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.8","text":"The roar of the lion is here a metaphor for impending judgment (see 1:2 ; cf. 3:4, 12 ). Verses 7-8 justify Amos’ prophetic ministry and message of warning and judgment. The people should expect a prophetic message prior to divine action.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%203%3A8/1"}
{"id":4673,"verse_id":"AMO.3.8","translation_id":"net-engnet","book_id":"AMO","chapter":3,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.8","text":"Who can refuse to prophesy? When a message is revealed, the prophet must speak, and the news of impending judgment should cause people to fear.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%203%3A8/2"}
{"id":4674,"verse_id":"AMO.3.9","translation_id":"net-engnet","book_id":"AMO","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.9","text":"Samaria might refer here both to the region and to the capital city (later known as Sebaste). On the other hand, there actually are hills that surround the mound upon which the city was built. The implication is that the nations can come and sit and see from those hills the sin of the capital city and its judgment. map For location of the city see Map2-B1 ; Map4-D3 ; Map5-E2 ; Map6-A4 ; Map7-C1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%203%3A9/2"}
{"id":4675,"verse_id":"AMO.3.12","translation_id":"net-engnet","book_id":"AMO","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.12","text":"The verb translated salvaged , though often used in a positive sense of deliverance from harm, is here employed in a sarcastic manner. A shepherd would attempt to salvage part of an animal to prove that a predator had indeed killed it. In this way he could prove that he had not stolen the missing animal and absolve himself from any responsibility to repay the owner (see Exod 22:12-13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%203%3A12/1"}
{"id":4676,"verse_id":"AMO.3.14","translation_id":"net-engnet","book_id":"AMO","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"3.14","text":"The horns of an ancient altar projected upwards from the four corners and resembled an animal’s horns in appearance. Fugitives could seek asylum by grabbing hold of these corners (see Exod 21:14 ; 1 Kgs 1:50; 2:28 ). When the altar’s horns were cut off, there would be no place of asylum left for the Lord ’s enemies.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Amos%203%3A14/6"}
{"id":4677,"verse_id":"AMO.4.1","translation_id":"net-engnet","book_id":"AMO","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.1","text":"The expression cows of Bashan is used by the prophet to address the wealthy women of Samaria, who demand that their husbands satisfy their cravings. The derogatory language perhaps suggests that they, like the livestock of Bashan, were well fed, ironically in preparation for the coming slaughter. This phrase is sometimes cited to critique the book’s view of women.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%204%3A1/1"}
{"id":4678,"verse_id":"AMO.4.1","translation_id":"net-engnet","book_id":"AMO","chapter":4,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.1","text":"Some commentators relate this scene to the description of the marzeah feast of 6:3-6 , in which drinking played a prominent part (see the note at 6:6 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Amos%204%3A1/4"}
{"id":4679,"verse_id":"AMO.4.4","translation_id":"net-engnet","book_id":"AMO","chapter":4,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.4","text":"Bethel and Gilgal were important formal worship centers because of their importance in Israel’s history. Here the Lord ironically urges the people to visit these places so they can increase their sin against him. Their formal worship, because it was not accompanied by social justice, only made them more guilty in God’s sight by adding hypocrisy to their list of sins. Obviously, theirs was a twisted view of the Lord. They worshiped a god of their own creation in order to satisfy their religious impulses (see 4:5 : “For you love to do this”). Note that none of the rituals listed in 4:4-5 have to do with sin. map For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%204%3A4/1"}
{"id":4680,"verse_id":"AMO.4.4","translation_id":"net-engnet","book_id":"AMO","chapter":4,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.4","text":"See the note on Bethel earlier in this verse.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Amos%204%3A4/3"}
{"id":4681,"verse_id":"AMO.4.5","translation_id":"net-engnet","book_id":"AMO","chapter":4,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.5","text":"For the background of the thank offering of bread made with yeast , see Lev 7:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%204%3A5/1"}
{"id":4682,"verse_id":"AMO.4.7","translation_id":"net-engnet","book_id":"AMO","chapter":4,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.7","text":"Rain…three months before the harvest refers to the rains of late March-early April.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%204%3A7/1"}
{"id":4683,"verse_id":"AMO.5.4","translation_id":"net-engnet","book_id":"AMO","chapter":5,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.4","text":"The following verses explain what it meant to seek the Lord . Israel was to abandon the mere formalism and distorted view of God and reality that characterized religious activity at the worship sites, as well as the social injustice that permeated Israelite society. Instead the people were to repent and promote justice in the land. This call to seek the Lord echoes the challenge in 4:13 to prepare to meet him as he truly is.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%205%3A4/2"}
{"id":4684,"verse_id":"AMO.5.5","translation_id":"net-engnet","book_id":"AMO","chapter":5,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.5","text":"Ironically, Israel was to seek after the Lord, but not at Bethel (the name Bethel means “the house of God” in Hebrew). map For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%205%3A5/1"}
{"id":4685,"verse_id":"AMO.5.6","translation_id":"net-engnet","book_id":"AMO","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.6","text":"Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%205%3A6/2"}
{"id":4686,"verse_id":"AMO.5.7","translation_id":"net-engnet","book_id":"AMO","chapter":5,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.7","text":"In v. 7 the prophet begins to describe the guilty Israelites, but then interrupts his word picture with a parenthetical, but powerful, description of the judge they must face (vv. 8-9 ). He resumes his description of the sinners in v. 10 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Amos%205%3A7/4"}
{"id":4687,"verse_id":"AMO.5.10","translation_id":"net-engnet","book_id":"AMO","chapter":5,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.10","text":"In ancient Israelite culture, legal disputes were resolved in the city gate , where the town elders met.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%205%3A10/2"}
{"id":4688,"verse_id":"AMO.5.12","translation_id":"net-engnet","book_id":"AMO","chapter":5,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"5.12","text":"Legal disputes were resolved in the city gate , where the town elders met.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Amos%205%3A12/6"}
{"id":4689,"verse_id":"AMO.5.15","translation_id":"net-engnet","book_id":"AMO","chapter":5,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.15","text":"Legal disputes were resolved in the city gate (see the note in v. 12 ). This repetition of this phrase serves to highlight a deliberate contrast to the injustices cited in vv. 11-13 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%205%3A15/2"}
{"id":4690,"verse_id":"AMO.5.15","translation_id":"net-engnet","book_id":"AMO","chapter":5,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.15","text":"Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Amos%205%3A15/5"}
{"id":4691,"verse_id":"AMO.5.17","translation_id":"net-engnet","book_id":"AMO","chapter":5,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.17","text":"The expression pass through your midst alludes to Exod 12:12 , where the Lord announced he would “pass through” Egypt and bring death to the Egyptian firstborn.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%205%3A17/1"}
{"id":4692,"verse_id":"AMO.6.1","translation_id":"net-engnet","book_id":"AMO","chapter":6,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.1","text":"Zion is a reference to Jerusalem.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%206%3A1/2"}
{"id":4693,"verse_id":"AMO.6.5","translation_id":"net-engnet","book_id":"AMO","chapter":6,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.5","text":"The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Amos%206%3A5/3"}
{"id":4694,"verse_id":"AMO.6.6","translation_id":"net-engnet","book_id":"AMO","chapter":6,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.6","text":"Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%206%3A6/1"}
{"id":4695,"verse_id":"AMO.6.6","translation_id":"net-engnet","book_id":"AMO","chapter":6,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.6","text":"The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Amos%206%3A6/4"}
{"id":4696,"verse_id":"AMO.6.7","translation_id":"net-engnet","book_id":"AMO","chapter":6,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.7","text":"Religious banquets . This refers to the מַרְזֵחַ ( marzeakh ), a type of pagan religious banquet popular among the upper class of Israel at this time and apparently associated with mourning. See P. King, Amos, Hosea, Micah , 137-61; J. L. McLaughlin, The “Marzeah” in the Prophetic Literature (VTSup). Scholars debate whether at this banquet the dead were simply remembered or actually venerated in a formal, cultic sense.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%206%3A7/2"}
{"id":4697,"verse_id":"AMO.6.12","translation_id":"net-engnet","book_id":"AMO","chapter":6,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.12","text":"The botanical imagery, when juxtaposed with the preceding rhetorical questions, vividly depicts and emphasizes how the Israelites have perverted justice and violated the created order by their morally irrational behavior.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%206%3A12/2"}
{"id":4698,"verse_id":"AMO.6.13","translation_id":"net-engnet","book_id":"AMO","chapter":6,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.13","text":"Karnaim was also located across the Jordan River. The name in Hebrew means “double horned.” Since an animal’s horn was a symbol of strength (see Deut 33:17 ), the Israelites boasted in this victory over a town whose very name symbolized military power.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%206%3A13/2"}
{"id":4699,"verse_id":"AMO.6.14","translation_id":"net-engnet","book_id":"AMO","chapter":6,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.14","text":"Once again there is irony in the divine judgment. The oppressive nation itself will suffer oppression. The verb “oppress” ( לָחַץ , lakhats ) in this verse is not the same as that used in 4:1 ( עָשַׁק , ’ ashaq ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Amos%206%3A14/3"}
{"id":4700,"verse_id":"AMO.6.14","translation_id":"net-engnet","book_id":"AMO","chapter":6,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"6.14","text":"Lebo-Hamath refers to the northern border of Israel, the Stream of the Arabah to its southern border. See 2 Kgs 14:25 . Through this invader the Lord would reverse the victories and territorial expansion Israel experienced during the reign of Jeroboam II.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Amos%206%3A14/5"}
{"id":4701,"verse_id":"AMO.7.1","translation_id":"net-engnet","book_id":"AMO","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.1","text":"The crops planted late (consisting of vegetables) were planted in late January-early March and sprouted in conjunction with the spring rains of March-April. For a discussion of the ancient Israelite agricultural calendar, see O. Borowski, Agriculture in Iron Age Israel , 31-44.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%207%3A1/2"}
{"id":4702,"verse_id":"AMO.7.14","translation_id":"net-engnet","book_id":"AMO","chapter":7,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"7.14","text":"It is possible that herdsmen agreed to care for sycamore fig trees in exchange for grazing rights. See P. King, Amos, Hosea, Micah , 116-17. Since these trees do not grow around Tekoa but rather in the lowlands, another option is that Amos owned other property outside his hometown. In this case, this verse demonstrates his relative wealth and is his response to Amaziah; he did not depend on prophecy as a profession (v. 13 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Amos%207%3A14/5"}
{"id":4703,"verse_id":"AMO.8.1","translation_id":"net-engnet","book_id":"AMO","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.1","text":"The basket of summer fruit (also in the following verse) probably refers to figs from the summer crop, which ripens in August-September. See O. Borowski, Agriculture in Iron Age Israel , 115.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%208%3A1/2"}
{"id":4704,"verse_id":"AMO.8.5","translation_id":"net-engnet","book_id":"AMO","chapter":8,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.5","text":"Apparently work was prohibited during the new moon festival , just as it was on the Sabbath.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%208%3A5/1"}
{"id":4705,"verse_id":"AMO.8.7","translation_id":"net-engnet","book_id":"AMO","chapter":8,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.7","text":"In an oath one appeals to something permanent to emphasize one’s commitment to the promise. Here the Lord sarcastically swears by the arrogance of Jacob , which he earlier had condemned ( 6:8 ), something just as enduring as the Lord ’s own life (see 6:8 ) or unchanging character (see 4:2 ). Other suggestions include that the Lord is swearing by the land, his most valuable possession (cf. Isa 4:2 ; Ps 47:4 [ 47:5 HT]); that this is a divine epithet analogous to “the Glory of Israel” ( 1 Sam 15:29 ); or that an ellipsis should be understood here, in which case the meaning is the same as that of 6:8 (“The Lord has sworn [by himself] against the arrogance of Jacob”).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%208%3A7/2"}
{"id":4706,"verse_id":"AMO.8.14","translation_id":"net-engnet","book_id":"AMO","chapter":8,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.14","text":"Your god is not identified. It may refer to another patron deity who was not the God of Israel, a local manifestation of the Lord that was worshiped by the people there, or, more specifically, the golden calf image erected in Dan by Jeroboam I (see 1 Kgs 12:28-30 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Amos%208%3A14/4"}
{"id":4707,"verse_id":"AMO.9.1","translation_id":"net-engnet","book_id":"AMO","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.1","text":"The altar is perhaps the altar at Bethel.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%209%3A1/2"}
{"id":4708,"verse_id":"AMO.9.3","translation_id":"net-engnet","book_id":"AMO","chapter":9,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.3","text":"If the article indicates a definite serpent, then the mythological Sea Serpent , symbolic of the world’s chaotic forces, is probably in view. See Job 26:13 and Isa 27:1 (where it is also called Leviathan). Elsewhere in the OT this serpent is depicted as opposing the Lord , but this text implies that even this powerful enemy of God is ultimately subject to his sovereign will.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Amos%209%3A3/3"}
{"id":4709,"verse_id":"AMO.9.5","translation_id":"net-engnet","book_id":"AMO","chapter":9,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"9.5","text":"See Amos 8:8 , which is very similar to this verse.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Amos%209%3A5/6"}
{"id":4710,"verse_id":"AMO.9.6","translation_id":"net-engnet","book_id":"AMO","chapter":9,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.6","text":"Verse 6 a pictures the entire universe as a divine palace founded on the earth and extending into the heavens.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Amos%209%3A6/3"}
{"id":4711,"verse_id":"AMO.9.7","translation_id":"net-engnet","book_id":"AMO","chapter":9,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.7","text":"Caphtor may refer to the island of Crete.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Amos%209%3A7/2"}
{"id":4712,"verse_id":"AMO.9.12","translation_id":"net-engnet","book_id":"AMO","chapter":9,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.12","text":"They probably refers to the Israelites or to the Davidic rulers of the future.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Amos%209%3A12/1"}
{"id":4713,"verse_id":"AMO.9.13","translation_id":"net-engnet","book_id":"AMO","chapter":9,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.13","text":"The plowman will catch up to the reaper . Plowing occurred in October-November, and harvesting in April-May (see P. King, Amos, Hosea, Micah , 109.) But in the future age of restored divine blessing, there will be so many crops the reapers will take all summer to harvest them, and it will be time for plowing again before the harvest is finished.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Amos%209%3A13/3"}
{"id":4714,"verse_id":"AMO.9.13","translation_id":"net-engnet","book_id":"AMO","chapter":9,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.13","text":"When the grapes had been harvested, they were placed in a press where workers would stomp on them with their feet and squeeze out the juice. For a discussion of grape harvesting technique, see O. Borowski, Agriculture in Iron Age Israel , 110-12.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Amos%209%3A13/4"}
{"id":4715,"verse_id":"AMO.9.13","translation_id":"net-engnet","book_id":"AMO","chapter":9,"verse":13,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"9.13","text":"The grape harvest occurred in August-September, planting in November-December (see P. King, Amos, Hosea, Micah , 109). But in the future age described here there will be so many grapes the workers who stomp them will still be working when the next planting season arrives.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Amos%209%3A13/6"}
{"id":4716,"verse_id":"OBA.1.1","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"The date of the book of Obadiah is very difficult to determine. Since there is no direct indication of chronological setting clearly suggested by the book itself, and since the historical identity of the author is uncertain as well, a possible date for the book can be arrived at only on the basis of internal evidence. When did the hostile actions of Edom against Judah that are described in this book take place? Many nineteenth-century scholars linked the events of the book to a historical note found in 2 Kgs 8:20 (cf. 2 Chr 21:16-17 ): “In [Jehoram’s] days Edom rebelled from under the hand of Judah and established a king over themselves.” If this is the backdrop against which Obadiah should be read, it would suggest a ninth-century b.c. date for the book, since Jehoram reigned ca. 852-841 b.c. But the evidence presented for this view is not entirely convincing, and most contemporary Old Testament scholars reject a ninth-century scenario. A more popular view, held by many biblical scholars from Luther to the present, understands the historical situation presupposed in the book to be the Babylonian invasion of Judah in the sixth century (cf. Ps 137:7 ; Lam 4:18-22 ; Ezek 25:12-14; 35:1-15 ). Understood in this way, Obadiah would be describing a situation in which the Edomites assisted in the Babylonian sack of Jerusalem. Although it must be admitted that a sixth-century setting for the book of Obadiah cannot be proven, the details of the book fit reasonably well into such a context. Other views on the dating of the book, such as an eighth-century date in the time of Ahaz (ca. 732-716 b.c. ) or a fifth-century date in the postexilic period, are less convincing. Parallels between the book of Obadiah and Jer 49:1-22 clearly suggest some kind of literary dependence, but it is not entirely clear whether Jeremiah drew on Obadiah or whether Obadiah drew upon Jeremiah, In any case, the close relationship between Obadiah and might suggest the sixth-century setting.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A1/1"}
{"id":4717,"verse_id":"OBA.1.1","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.1","text":"The name Obadiah in Hebrew means “servant of the Lord .” A dozen or so individuals in the OT have this name, none of whom may be safely identified with the author of this book. In reality we know very little about this prophet with regard to his exact identity or historical circumstances.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A1/2"}
{"id":4718,"verse_id":"OBA.1.1","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.1","text":"The name Edom derives from a Hebrew root that means “red.” Edom was located to the south of the Dead Sea in an area with numerous rocky crags that provided ideal military advantages for protection. Much of the sandstone of this area has a reddish color. The Edomites were descendants of Esau, the brother of Jacob ( Gen 25:19-26 ).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A1/6"}
{"id":4719,"verse_id":"OBA.1.2","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.2","text":"Heb “I will make you small among the nations” (so NAB, NASB, NIV); NRSV “least among the nations”; NCV “the smallest of nations.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A2/3"}
{"id":4720,"verse_id":"OBA.1.4","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.4","text":"The eagle was often used in the ancient Near East as a symbol of strength and swiftness.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A4/1"}
{"id":4721,"verse_id":"OBA.1.5","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.5","text":"Obadiah uses two illustrations to show the totality of Edom’s approaching destruction. Both robbers and harvesters would have left at least something behind. Such will not be the case, however, with the calamity that is about to befall Edom. A virtually identical saying appears in Jer 49:9-10 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A5/1"}
{"id":4722,"verse_id":"OBA.1.9","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.9","text":"Teman , like Sela, was a prominent city of Edom. The name Teman is derived from the name of a grandson of Esau (cf. Gen 36:11 ). Here it is a synecdoche of part for whole, standing for all of Edom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A9/1"}
{"id":4723,"verse_id":"OBA.1.11","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.11","text":"Casting lots seems to be a way of deciding who would gain control over material possessions and enslaved peoples following a military victory.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A11/4"}
{"id":4724,"verse_id":"OBA.1.15","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.15","text":"The term יוֹם ( yom , “day”) is repeated ten times in vv. 11-14 referring to the time period when Judah/Jerusalem suffered calamity which Edom exploited for its own sinful gain. In each of those cases יוֹם was qualified by a following genitive to describe Judah’s plight, e.g., “in the day of your brother’s calamity” (v. 12 ). Here it appears again but now followed by the divine name to describe the time of God’s judgment against Edom for its crimes against humanity: “the day of the Lord .” In the present translation, the expression בְּיוֹם ( bÿyom ; literally, “In the day of”) was rendered “When…” in vv. 11-14 . However, here it is translated more literally because the expression “the day of the Lord ” is a well-known technical expression for a time of divine intervention in judgment. While this expression sometimes refers to the final eschatological day of God’s judgment, it may also refer occasionally to historical acts of judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A15/1"}
{"id":4725,"verse_id":"OBA.1.15","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.15","text":"God’s judgment would not be confined to Edom. Edom would certainly be punished in just measure for its wrongdoing, but “the day of the Lord” would also encompass judgment of the nations (v. 15 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A15/3"}
{"id":4726,"verse_id":"OBA.1.16","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.16","text":"This reference to drinking portrays the profane activities of those who had violated Jerusalem’s sanctity. The following reference to drinking on the part of the nations portrays God’s judgment upon them. They will drink, as it were, from the cup of divine retribution.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A16/2"}
{"id":4727,"verse_id":"OBA.1.16","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.16","text":"The judgment is compared here to intoxicating wine, which the nations are forced to keep drinking (v. 16 ). Just as an intoxicating beverage eventually causes the one drinking it to become disoriented and to stagger, so God’s judgment would cause the panic-stricken nations to stumble around in confusion. This extended metaphor is paralleled in Jer 49:12 which describes God’s imminent judgment on Edom, “If even those who did not deserve to drink from the cup of my wrath have to drink from it, do you think you will go unpunished? You will not go unpunished, but you also will certainly drink from the cup of my wrath.” There are numerous parallels between Obadiah and the oracle against Edom in Jer 49:1-22 , so perhaps the latter should be used to help understand the enigmatic metaphor here in v. 16 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A16/3"}
{"id":4728,"verse_id":"OBA.1.19","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.19","text":"The verb יָרַשׁ ( yarash , “to take possession of [something]”) which is repeated three times in vv. 19-20 for emphasis, often implies a violent means of acquisition, such as through military conquest. Obadiah here pictures a dramatic reversal: Judah’s enemies, who conquered them then looted all her valuable possessions, will soon be conquered by the Judeans who will in turn take possession of their valuables. The punishment will fit the crime.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A19/2"}
{"id":4729,"verse_id":"OBA.1.19","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.19","text":"Gilead is a mountainous region on the eastern side of the Jordan River in what is today the country of Jordan.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A19/7"}
{"id":4730,"verse_id":"OBA.1.20","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.20","text":"Zarephath was a Phoenician coastal city located some ten miles south of Sidon.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A20/3"}
{"id":4731,"verse_id":"OBA.1.20","translation_id":"net-engnet","book_id":"OBA","chapter":1,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.20","text":"The exact location of Sepharad is uncertain. Suggestions include a location in Spain, or perhaps Sparta in Greece, or perhaps Sardis in Asia Minor. For inscriptional evidence that bears on this question see E. Lipinski, “ Obadiah 20 ,” VT 23 (1973): 368-70. The reason for mentioning this location in v. 20 seems to be that even though it was far removed from Jerusalem, the Lord will nonetheless enable the Jewish exiles there to return and participate in the restoration of Israel that Obadiah describes.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Obadiah%201%3A20/5"}
{"id":4732,"verse_id":"JON.1.2","translation_id":"net-engnet","book_id":"JON","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.2","text":"Nineveh was the last capital city of ancient Assyria. Occupying about 1800 acres, it was located on the east bank of the Tigris River across from the modern city of Mosul, Iraq. The site includes two tels, Nebi Yunus and Kouyunjik, which have been excavated on several occasions. See A. H. Layard, Nineveh and Its Remains ; R. C. Thompson and R. W. Hutchinson, A Century of Exploration at Nineveh ; G. Waterfield, Layard of Nineveh . Preliminary reports of limited excavations in 1987 and 1989 appear in Mar Sóipri 1:2 (1988): 1-2; 2:2 (1989): 1-2; 4:1 (1991): 1-3. Also see D. J. Wiseman, “Jonah’s Nineveh,” TynBul 30 (1979): 29-51.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jonah%201%3A2/2"}
{"id":4733,"verse_id":"JON.1.2","translation_id":"net-engnet","book_id":"JON","chapter":1,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"8","reference":"1.2","text":"The term wickedness is personified here; it is pictured as ascending heavenward into the very presence of God. This figuratively depicts how God became aware of their evil – it had ascended into heaven right into his presence.","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Jonah%201%3A2/8"}
{"id":4734,"verse_id":"JON.1.7","translation_id":"net-engnet","book_id":"JON","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.7","text":"The English word lots is a generic term. In some cultures the procedure for “casting lots” is to “draw straws” so that the person who receives the short straw is chosen. In other situations a colored stone or a designated playing card might be picked at random. In Jonah’s case, small stones were probably used.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jonah%201%3A7/2"}
{"id":4735,"verse_id":"JON.1.7","translation_id":"net-engnet","book_id":"JON","chapter":1,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.7","text":"In the ancient Near East, casting lots was a custom used to try to receive a revelation from the gods about a particular situation. The Phoenician sailors here cried out to their gods and cast lots in the hope that one of their gods might reveal the identity of the person with whom he was angry. CEV has well captured the sentiment of v.7b: “‘Let’s ask our gods to show us who caused all this trouble.’ It turned out to be Jonah.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jonah%201%3A7/3"}
{"id":4736,"verse_id":"JON.1.10","translation_id":"net-engnet","book_id":"JON","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.10","text":"The first two times that Jonah is said to be running away from the Lord ( 1:3 ), Hebrew word order puts this phrase last. Now in the third occurrence ( 1:10 ), it comes emphatically before the verb that describes Jonah’s action. The sailors were even more afraid once they had heard who it was that Jonah had offended.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jonah%201%3A10/4"}
{"id":4737,"verse_id":"JON.1.13","translation_id":"net-engnet","book_id":"JON","chapter":1,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.13","text":"The word translated row is used in Ezekiel to describe digging through a wall ( Ezek 8:8; 12:5, 7, 12 ). Its use in Jonah pictures the sailors digging into the water with their oars as hard as they could.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jonah%201%3A13/1"}
{"id":4738,"verse_id":"JON.1.13","translation_id":"net-engnet","book_id":"JON","chapter":1,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.13","text":"The word for land here is associated with a Hebrew verb meaning “to be dry” and is the same noun used in v. 9 of dry ground in contrast with the sea, both made by the Lord (see also Gen 1:9-10 ; Exod 4:9; 14:16, 22, 29 ; Jonah 2:10 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jonah%201%3A13/2"}
{"id":4739,"verse_id":"JON.1.17","translation_id":"net-engnet","book_id":"JON","chapter":1,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.17","text":"Beginning with 1:17 , the verse numbers through 2:10 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 1:17 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:10 ET = 2:11 HT.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jonah%201%3A17/1"}
{"id":4740,"verse_id":"JON.2.2","translation_id":"net-engnet","book_id":"JON","chapter":2,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.2","text":"The eight verses of Jonah’s prayer in Hebrew contain twenty-seven first-person pronominal references to himself. There are fifteen second- or third-person references to the Lord .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jonah%202%3A2/1"}
{"id":4741,"verse_id":"JON.2.2","translation_id":"net-engnet","book_id":"JON","chapter":2,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.2","text":"Sheol was a name for the place of residence of the dead, the underworld (see Job 7:9-10 ; Isa 38:17-18 ). Jonah pictures himself in the belly of Sheol, its very center – in other words he is as good as dead.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jonah%202%3A2/3"}
{"id":4742,"verse_id":"JON.2.3","translation_id":"net-engnet","book_id":"JON","chapter":2,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"10","reference":"2.3","text":"Verses 3 and 5 multiply terms describing Jonah’s watery plight. The images used in v. 3 appear also in 2 Sam 22:5-6 ; Pss 42:7; 51:11; 69:1-2, 14-15; 88:6-7; 102:10 .","source_note_position":10,"source_url":"https://netbible.org/resource/netNote/Jonah%202%3A3/10"}
{"id":4743,"verse_id":"JON.2.6","translation_id":"net-engnet","book_id":"JON","chapter":2,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"9","reference":"2.6","text":"Jonah pictures himself as being at the very gates of the netherworld (v. 6 b) and now within the Pit itself (v. 6 c). He is speaking rhetorically, for he had not actually died. His point is that he was as good as dead if God did not intervene immediately. See Pss 7:15; 30:3; 103:4 ; Ezek 19:3-4, 8 .","source_note_position":9,"source_url":"https://netbible.org/resource/netNote/Jonah%202%3A6/9"}
{"id":4744,"verse_id":"JON.2.7","translation_id":"net-engnet","book_id":"JON","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.7","text":"For similar ideas see 2 Chr 30:27 ; Pss 77:3; 142:3; 143:4-5 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jonah%202%3A7/4"}
{"id":4745,"verse_id":"JON.3.2","translation_id":"net-engnet","book_id":"JON","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"The commands of 1:2 are repeated here. See the note there on the combination of “arise” and “go.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jonah%203%3A2/1"}
{"id":4746,"verse_id":"JON.3.5","translation_id":"net-engnet","book_id":"JON","chapter":3,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.5","text":"The people of Nineveh believed in God… . Verse 5 provides a summary of the response in Nineveh; the people of all ranks believed and gave evidence of contrition by fasting and wearing sackcloth ( 2 Sam 12:16, 19-23 ; 1 Kgs 21:27-29 ; Neh 9:1-2 ). Then vv. 6-9 provide specific details, focusing on the king’s reaction. The Ninevites’ response parallels the response of the pagan sailors in 1:6 and 13-16 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jonah%203%3A5/2"}
{"id":4747,"verse_id":"JON.3.9","translation_id":"net-engnet","book_id":"JON","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.9","text":"The king expresses his uncertainty whether Jonah’s message constituted a conditional announcement or an unconditional decree. emphasizes that God sometimes gives people an opportunity to repent when they hear an announcement of judgment. However, as Amos and Isaiah learned, if a people refused to repent over a period of time, the patience of God could be exhausted. The offer of repentance in a conditional announcement of judgment can be withdrawn and in its place an unconditional decree of judgment issued. In many cases it is difficult to determine on the front end whether or not a prophetic message of coming judgment is conditional or unconditional, thus explaining the king’s uncertainty.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Jonah%203%3A9/1"}
{"id":4748,"verse_id":"JON.4.2","translation_id":"net-engnet","book_id":"JON","chapter":4,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"9","reference":"4.2","text":"Jonah is precisely correct in his listing of the Lord ’s attributes. See Exod 34:6-7 ; Num 14:18-19 ; 2 Chr 30:9 ; Neh 9:17, 31-32 ; Pss 86:3-8, 15; 103:2-13; 116:5 (note the parallels to in Ps 116:1-4 ); 145:8 ; Neh 9:17 ; Joel 2:13 . tn Heb “calamity.” The noun רָעָה ( ra ’ ah , “calamity, disaster”) functions as a metonymy of result – the cause being the threatened judgment (e.g., Exod 32:12, 14 ; 2 Sam 24:16 ; Jer 18:8; 26:13, 19; 42:10 ; Joel 2:13 ; Jonah 4:2 ). The classic statement of God’s willingness to relent from judgment when a sinful people repent is Jer 18:1-11 .","source_note_position":9,"source_url":"https://netbible.org/resource/netNote/Jonah%204%3A2/9"}
{"id":4749,"verse_id":"JON.4.5","translation_id":"net-engnet","book_id":"JON","chapter":4,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.5","text":"Apparently Jonah hoped that he might have persuaded the Lord to “change his mind” again (see 3:8-10 ) and to judge Nineveh after all.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jonah%204%3A5/3"}
{"id":4750,"verse_id":"MIC.1.4","translation_id":"net-engnet","book_id":"MIC","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.4","text":"The mountains will disintegrate…the valleys will be split in two . This imagery pictures an earthquake and accompanying landslide.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Micah%201%3A4/2"}
{"id":4751,"verse_id":"MIC.1.11","translation_id":"net-engnet","book_id":"MIC","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.11","text":"The place name Shaphir means “pleasant” in Hebrew.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Micah%201%3A11/2"}
{"id":4752,"verse_id":"MIC.1.11","translation_id":"net-engnet","book_id":"MIC","chapter":1,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.11","text":"The place name Beth Ezel means “house of nearness” or “house of proximity” in Hebrew.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Micah%201%3A11/5"}
{"id":4753,"verse_id":"MIC.1.12","translation_id":"net-engnet","book_id":"MIC","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.12","text":"The place name Maroth sounds like the Hebrew word for “bitter.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Micah%201%3A12/1"}
{"id":4754,"verse_id":"MIC.1.13","translation_id":"net-engnet","book_id":"MIC","chapter":1,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.13","text":"The place name Lachish sounds like the Hebrew word for “team [of horses].”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Micah%201%3A13/1"}
{"id":4755,"verse_id":"MIC.1.13","translation_id":"net-engnet","book_id":"MIC","chapter":1,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.13","text":"The epithet Daughter Zion pictures the city of Jerusalem as a young lady.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Micah%201%3A13/3"}
{"id":4756,"verse_id":"MIC.1.14","translation_id":"net-engnet","book_id":"MIC","chapter":1,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.14","text":"The place name Achzib ( אַכְזִיב , ’ akhziv , “place on the dried up river”; see HALOT 45 s.v. אַכְזָב ) creates a word play on the similar sounding term כָּזָב ( kazav , “lie, deception”; HALOT 468 s.v. כָּזָב ). Like the dried up river upon which its name was based, the city of Achzib would fail to help the kings of Israel in their time of need.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Micah%201%3A14/4"}
{"id":4757,"verse_id":"MIC.1.14","translation_id":"net-engnet","book_id":"MIC","chapter":1,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.14","text":"Because of the enemy invasion, Achzib would not be able to deliver soldiers for the army and/or services normally rendered to the crown.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Micah%201%3A14/6"}
{"id":4758,"verse_id":"MIC.1.15","translation_id":"net-engnet","book_id":"MIC","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.15","text":"The place name Mareshah sounds like the Hebrew word for “conqueror.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Micah%201%3A15/1"}
{"id":4759,"verse_id":"MIC.3.8","translation_id":"net-engnet","book_id":"MIC","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.8","text":"The prophet Micah speaks here and contrasts himself with the mercenaries just denounced by the Lord in the preceding verses.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Micah%203%3A8/1"}
{"id":4760,"verse_id":"MIC.3.11","translation_id":"net-engnet","book_id":"MIC","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.11","text":"The pronoun Her refers to Jerusalem (note the previous line).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Micah%203%3A11/1"}
{"id":4761,"verse_id":"MIC.4.3","translation_id":"net-engnet","book_id":"MIC","chapter":4,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.3","text":"Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Micah%204%3A3/4"}
{"id":4762,"verse_id":"MIC.4.3","translation_id":"net-engnet","book_id":"MIC","chapter":4,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.3","text":"This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Micah%204%3A3/5"}
{"id":4763,"verse_id":"MIC.4.6","translation_id":"net-engnet","book_id":"MIC","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.6","text":"The exiles of the nation are compared to lame and injured sheep.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Micah%204%3A6/1"}
{"id":4764,"verse_id":"MIC.4.8","translation_id":"net-engnet","book_id":"MIC","chapter":4,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.8","text":"The city of David, located within Jerusalem, is addressed as Daughter Zion . As the home of the Davidic king, who was Israel’s shepherd ( Ps 78:70-72 ), the royal citadel could be viewed metaphorically as the watchtower of the flock.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Micah%204%3A8/2"}
{"id":4765,"verse_id":"MIC.4.13","translation_id":"net-engnet","book_id":"MIC","chapter":4,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.13","text":"Jerusalem ( Daughter Zion at the beginning of the verse; cf. 4:8 ) is here compared to a powerful ox which crushes the grain on the threshing floor with its hooves .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Micah%204%3A13/2"}
{"id":4766,"verse_id":"MIC.5.1","translation_id":"net-engnet","book_id":"MIC","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.1","text":"Beginning with 5:1 , the verse numbers through 5:15 in the English Bible differ by one from the verse numbers in the Hebrew text ( BHS ), with 5:1 ET = 4:14 HT, 5:2 ET = 5:1 HT, 5:3 ET = 5:2 HT, etc., through 5:15 ET = 5:14 HT. From 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Micah%205%3A1/1"}
{"id":4767,"verse_id":"MIC.5.2","translation_id":"net-engnet","book_id":"MIC","chapter":5,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.2","text":"Ephrathah is either an alternate name for Bethlehem or the name of the district in which Bethlehem was located. See Ruth 4:11 . map For location of Bethlehem see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Micah%205%3A2/1"}
{"id":4768,"verse_id":"MIC.5.3","translation_id":"net-engnet","book_id":"MIC","chapter":5,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.3","text":"The woman in labor . Personified, suffering Jerusalem is the referent. See 4:9-10 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Micah%205%3A3/4"}
{"id":4769,"verse_id":"MIC.5.3","translation_id":"net-engnet","book_id":"MIC","chapter":5,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.3","text":"Gives birth . The point of the figurative language is that Jerusalem finally finds relief from her suffering. See 4:10 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Micah%205%3A3/5"}
{"id":4770,"verse_id":"MIC.5.5","translation_id":"net-engnet","book_id":"MIC","chapter":5,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.5","text":"The numbers seven and eight here symbolize completeness and emphasize that Israel will have more than enough military leadership and strength to withstand the Assyrian advance.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Micah%205%3A5/4"}
{"id":4771,"verse_id":"MIC.5.6","translation_id":"net-engnet","book_id":"MIC","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.6","text":"According to Gen 10:8-12 , Nimrod , who was famous as a warrior and hunter, founded Assyria.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Micah%205%3A6/2"}
{"id":4772,"verse_id":"MIC.6.1","translation_id":"net-engnet","book_id":"MIC","chapter":6,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.1","text":"As in some ancient Near Eastern treaties, the mountains are personified as legal witnesses that will settle the dispute between God and Israel.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Micah%206%3A1/2"}
{"id":4773,"verse_id":"MIC.6.6","translation_id":"net-engnet","book_id":"MIC","chapter":6,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.6","text":"With what should I enter the Lord ’s presence? The prophet speaks again, playing the role of an inquisitive worshiper who wants to know what God really desires from his followers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Micah%206%3A6/1"}
{"id":4774,"verse_id":"MIC.6.8","translation_id":"net-engnet","book_id":"MIC","chapter":6,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.8","text":"What the Lord really wants from you . Now the prophet switches roles and answers the hypothetical worshiper’s question. He makes it clear that the Lord desires proper attitudes more than ritual and sacrifice.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Micah%206%3A8/1"}
{"id":4775,"verse_id":"MIC.7.8","translation_id":"net-engnet","book_id":"MIC","chapter":7,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.8","text":"Darkness represents judgment; light (also in v. 9 ) symbolizes deliverance. The Lord is the source of the latter.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Micah%207%3A8/3"}
{"id":4776,"verse_id":"MIC.7.11","translation_id":"net-engnet","book_id":"MIC","chapter":7,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.11","text":"Personified Jerusalem declares her confidence in vv. 8-10 ; in this verse she is assured that she will indeed be vindicated.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Micah%207%3A11/1"}
{"id":4777,"verse_id":"MIC.7.14","translation_id":"net-engnet","book_id":"MIC","chapter":7,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.14","text":"The regions of Bashan and Gilead , located in Transjordan, were noted for their rich grazing lands.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Micah%207%3A14/4"}
{"id":4778,"verse_id":"MIC.7.15","translation_id":"net-engnet","book_id":"MIC","chapter":7,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.15","text":"I will show you miraculous deeds . In this verse the Lord responds to the petition of v. 14 with a brief promise of deliverance.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Micah%207%3A15/2"}
{"id":4779,"verse_id":"MIC.7.19","translation_id":"net-engnet","book_id":"MIC","chapter":7,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.19","text":"In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Micah%207%3A19/4"}
{"id":4780,"verse_id":"NAM.1.4","translation_id":"net-engnet","book_id":"NAM","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.4","text":"The “sea” is personified as an antagonistic enemy, representing the wicked forces of chaos ( Pss 66:6; 72:8; 80:12; 89:26; 93:3-4 ; Isa 50:2 ; Mic 7:12 ; Hab 3:8 ; Zech 9:10 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Nahum%201%3A4/2"}
{"id":4781,"verse_id":"NAM.1.4","translation_id":"net-engnet","book_id":"NAM","chapter":1,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.4","text":"The Assyrians waged war every spring after the Tigris and Euphrates rivers dried up, allowing them to cross. As the Mighty Warrior par excellence, the Lord is able to part the rivers to attack Assyria.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Nahum%201%3A4/4"}
{"id":4782,"verse_id":"NAM.1.5","translation_id":"net-engnet","book_id":"NAM","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.5","text":"The phrase “the world and all its inhabitants” is used to stress the universal dimensions of God’s revelation of his glory and his acts of judgment (e.g., Pss 33:8; 98:7 ; Isa 18:3; 26:9, 18 ; Lam 4:12 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Nahum%201%3A5/4"}
{"id":4783,"verse_id":"NAM.1.7","translation_id":"net-engnet","book_id":"NAM","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.7","text":"The phrase “time of distress” ( בְּיוֹם צָרָה ) refers to situations in which God’s people are oppressed by enemy armies ( Isa 33:2 ; Jer 14:8; 15:11; 16:19 ; Obad 12 ; Pss 20:2; 37:39 ). Nahum may be alluding to recent Assyrian invasions of Judah, such as Sennacherib’s devastating invasion in 701 b.c. , in which the Lord protected the remnant within the fortress walls of Jerusalem ( 2 Kgs 18-19 ; ; Isa 36-37 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Nahum%201%3A7/4"}
{"id":4784,"verse_id":"NAM.1.10","translation_id":"net-engnet","book_id":"NAM","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.10","text":"This simile compares the imminent destruction of Nineveh to the burning of a mass of entangled thorn-bushes ( Job 8:17 ). When thorn-bushes are entangled they burn quickly and completely ( Eccl 7:6 ; Isa 34:13 ). tc The MT reads סִירִים סְבֻכִים ( sirim sÿvukhim , “entangled thorn-bushes”), and is supported by the Dead Sea text from Murabba`at: סירים סבכים (see DJD 2:197). The noun סִירִים (“thorn bushes”) is from סִיר ( sir , “thorn, thorn bush,” BDB 696 s.v. II סִיר ; HALOT 752 s.v. * סִירָה ), e.g., Isa 34:13 ; Hos 2:8 ; Eccl 7:6 . The Qal passive participle סְבֻכִים ( sÿvukhim ) is from סָבַךְ ( savakh , “to interweave,” BDB 687 s.v. סָבַךְ ; HALOT 740 s.v. סבך ), e.g., Job 8:17 , which is related to Assyrian sabaku (“to entwine,” AHw 2:999.a) and Arabic sabaka (“to entwine”; Leslau, 51). The MT is supported by several LXX translators, e.g., Symmachus, Aquila, and Theodotion. It is also reflected in Vulgate’s spinarum perplexi (“thorn-bushes entangled”). On the other hand, the Syriac Peshitta reflects סָרִים סוֹרְרִים ( sarim sorÿrim , “your princes are rebels”) which points to orthographic confusion and a different vocalization. Similar textual confusion is apparent in Origen: θεμελίου αὐτοῦ ξερσωθήσεται ( qemeliou autou xerswqhsetai , “his foundation shall be laid bare”) seems to reflect יְסֹדָם יְכָבֵּס ( yÿsodam yÿkhabbes , “their foundation shall be washed away”) which was caused by orthographic confusion and transposition of consonants. The MT should be retained.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Nahum%201%3A10/3"}
{"id":4785,"verse_id":"NAM.1.12","translation_id":"net-engnet","book_id":"NAM","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.12","text":"Verse 12 begins with a typical prophetic introduction (“This is what the Lord says”) in language similar to the typical ancient Near Eastern messenger formula (see C. Westermann, Basic Forms of Prophetic Speeches , 100-115). This formula is frequently used to introduce prophetic speeches (e.g., Jer 2:5 ; Ezek 2:4 ; Amos 1:3 ). The messenger formula indicates that the prophet’s message is not his own, but is a revelatory and prophetic oracle from the Lord . It confirms the authenticity of the message.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Nahum%201%3A12/1"}
{"id":4786,"verse_id":"NAM.1.12","translation_id":"net-engnet","book_id":"NAM","chapter":1,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.12","text":"The expression they will be cut off is an example of a hypocatastasis (implied comparison); Nahum intentionally chose this term to compare the destruction of the Assyrians to the shearing of sheep. This word-play has great rhetorical impact because the Assyrians frequently used sheep imagery when boasting of the ease and brutality with which they defeated their enemies (see D. Marcus, “Animal Similes in Assyrian Royal Inscriptions,” Or 46 [1977]: 92-93). It is both appropriate (poetic justice) and ironic (reversal of situation) that the Assyrians themselves should suffer a fate which they boasted of inflicting upon others. They will be an easy, helpless prey for the Divine Warrior. Their punishment will fit their crimes. tn Heb “they will be sheared.” The term “cut off” ( גָּזָז , gazaz ) is ordinarily used to describe the literal actions of “shearing” sheep ( Gen 31:19; 38:12-13 ; Deut 15:19; 18:4 ; 1 Sam 25:2, 4, 7, 11 ; 2 Sam 13:23-24 ; Job 31:20 ; Isa 53:7 ) and “cutting” hair ( Jer 7:29 ; Mic 1:16 ; Job 1:20 ). It is used figuratively here to describe the destruction of the Assyrian army (BDB 159 s.v. גָּזַז ; HALOT 186 s.v. גזז ).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Nahum%201%3A12/7"}
{"id":4787,"verse_id":"NAM.1.13","translation_id":"net-engnet","book_id":"NAM","chapter":1,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.13","text":"The phrase the shackles that are on you draws an implied comparison between the chains and stocks of prisoners or slaves with the burden of international vassaldom to a tyrannical suzerain who demands absolute obedience and requires annual tributary offerings (e.g., Ps 2:3 ; Isa 52:2 ; Jer 27:2; 30:8 ). “Shackles” were the agent of covenantal discipline (e.g., Deut 28:48 ). Isaiah stated that the Assyrian “yoke” was the Lord ’s instrument of discipline ( Isa 28:22 ). The phrase I will tear apart the shackles that are on you draws an implied comparison (hypocatastasis) between removing the iron chains from a prisoner/slave and freeing a vassal from the oppression of a tyrannical suzerain through military conquest ( Ps 2:3 ; Isa 52:2 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Nahum%201%3A13/5"}
{"id":4788,"verse_id":"NAM.1.15","translation_id":"net-engnet","book_id":"NAM","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.15","text":"Beginning with 1:15 , the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 1:15 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:13 ET = 2:14 HT. Beginning with 3:1 , the verse numbers in the English Bible and the Hebrew Bible are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Nahum%201%3A15/1"}
{"id":4789,"verse_id":"NAM.1.15","translation_id":"net-engnet","book_id":"NAM","chapter":1,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.15","text":"The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the Lord if he would be gracious to deliver (e.g., Gen 28:20; 31:13 ; Lev 7:16 ; Judg 11:30, 39 ; 1 Sam 1:11, 21 ; 2 Sam 15:7-8 ; Pss 22:25 [26]; 50:14; 56:12 [13]; 61:5 [6], 8 [9]; 65:1 [2]; 66:13; 116:14, 18 ; Eccl 5:4 [3]; Jonah 1:16; 2:9 [10]). The words “to praise God” are not in the Hebrew, but are added in the translation for clarification.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Nahum%201%3A15/4"}
{"id":4790,"verse_id":"NAM.3.9","translation_id":"net-engnet","book_id":"NAM","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.9","text":"Cush is the Hebrew name for the ancient kingdom of Ethiopia (also known as Nubia) along the Nile valley south of Aswan in Egypt. Many modern English versions render this “Ethiopia,” but this area is not to be confused with modern Ethiopia (i.e., Abyssinia).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Nahum%203%3A9/1"}
{"id":4791,"verse_id":"NAM.3.12","translation_id":"net-engnet","book_id":"NAM","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.12","text":"Ironically, Sennacherib had recently planted fig trees along all the major avenues in Nineveh to help beautify the city, and had encouraged the citizens of Nineveh to eat from these fruit trees. How appropriate that Nineveh’s defenses would now be compared to fig trees whose fruit would be eaten by its enemies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Nahum%203%3A12/1"}
{"id":4792,"verse_id":"NAM.3.12","translation_id":"net-engnet","book_id":"NAM","chapter":3,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.12","text":"This extended simile compares the siege of Nineveh with reapers shaking a tree to harvest the “first-ripe fruit.” Fruit that matured quickly and ripened early in the season dropped from the trees more easily than the later crop which developed more slowly ( Isa 28:4 ). To harvest the later crop the worker had to climb the tree (sixteen to twenty feet tall) and pick the figs by hand from each branch. On the other hand, the fruit from the early harvest could be gathered quickly and with a minimum of effort by simply shaking the trunk of the tree (G. Dalman, Arbeit und Sitte in Palestina , 1:378-80). The point of this simile is that Nineveh would fall easily and quickly.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Nahum%203%3A12/2"}
{"id":4793,"verse_id":"NAM.3.12","translation_id":"net-engnet","book_id":"NAM","chapter":3,"verse":12,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"3.12","text":"This is appropriate imagery and highly ironic. After defeating their enemies, the Assyrian kings often encouraged their troops to consume the fruit of the conquered city’s fruit trees.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Nahum%203%3A12/6"}
{"id":4794,"verse_id":"NAM.3.15","translation_id":"net-engnet","book_id":"NAM","chapter":3,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.15","text":"The expression the fire will consume you is an example of personification. Fire is often portrayed consuming an object like a person might consume food ( Lev 6:3; 10:2; 16:25 ; Num 16:35 ; Deut 4:24; 5:22 ; Judg 9:15 ; 1 Kgs 18:38 ; 2 Kgs 1:10, 12, 14 ; 2 Chr 7:1 ; Isa 5:24; 10:17; 30:27, 30; 33:14 ; Amos 1:4, 7, 10, 12, 14; 2:2, 5; 5:6 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Nahum%203%3A15/1"}
{"id":4795,"verse_id":"NAM.3.18","translation_id":"net-engnet","book_id":"NAM","chapter":3,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.18","text":"The term shepherd was frequently used in the ancient Near East in reference to kings and other leaders (royal, political, military). Here, the expression your shepherds is an implied comparison (hypocatastasis) referring to the royal/military leadership of Assyria.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Nahum%203%3A18/1"}
{"id":4796,"verse_id":"HAB.1.16","translation_id":"net-engnet","book_id":"HAB","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.16","text":"The fishing implements ( throw net and dragnet ) represent Babylonian military might. The prophet depicts the Babylonians as arrogantly worshiping their own power ( sacrifices…burns incense , see also v. 11 b).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Habakkuk%201%3A16/2"}
{"id":4797,"verse_id":"HAB.2.1","translation_id":"net-engnet","book_id":"HAB","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.1","text":"Habakkuk compares himself to a watchman stationed on the city wall who keeps his eyes open for approaching messengers or danger.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Habakkuk%202%3A1/1"}
{"id":4798,"verse_id":"HAB.2.5","translation_id":"net-engnet","book_id":"HAB","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.5","text":"Sheol is the proper name of the subterranean world which was regarded as the land of the dead. In ancient Canaanite thought Death was a powerful god whose appetite was never satisfied. In the OT Sheol/Death, though not deified, is personified as greedy and as having a voracious appetite. See Prov 30:15-16 ; Isa 5:14 ; also see L. I. J. Stadelmann, The Hebrew Conception of the World , 168.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Habakkuk%202%3A5/3"}
{"id":4799,"verse_id":"HAB.2.11","translation_id":"net-engnet","book_id":"HAB","chapter":2,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.11","text":"The house mentioned in vv. 9-10 represents the Babylonian empire, which became great through imperialism. Here the materials of this “house” ( the stones in the walls , the wooden rafters ) are personified as witnesses who testify that the occupants have built the house through wealth stolen from others.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Habakkuk%202%3A11/1"}
{"id":4800,"verse_id":"HAB.2.16","translation_id":"net-engnet","book_id":"HAB","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.16","text":"The Lord’s right hand represents his military power. He will force the Babylonians to experience the same humiliating defeat they inflicted on others.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Habakkuk%202%3A16/4"}
{"id":4801,"verse_id":"HAB.3.3","translation_id":"net-engnet","book_id":"HAB","chapter":3,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.3","text":"Teman was a city or region in southern Edom.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Habakkuk%203%3A3/2"}
{"id":4802,"verse_id":"HAB.3.3","translation_id":"net-engnet","book_id":"HAB","chapter":3,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.3","text":"The precise location of Mount Paran is unknown, but like Teman it was located to the southeast of Israel. Habakkuk saw God marching from the direction of Sinai.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Habakkuk%203%3A3/4"}
{"id":4803,"verse_id":"HAB.3.8","translation_id":"net-engnet","book_id":"HAB","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.8","text":"The following context suggests these questions should be answered, “Yes.” The rivers and the sea, symbolizing here the hostile nations (v. 12 ), are objects of the Lord’s anger (vv. 10, 15 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Habakkuk%203%3A8/1"}
{"id":4804,"verse_id":"HAB.3.10","translation_id":"net-engnet","book_id":"HAB","chapter":3,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.10","text":"The great deep , which is to be equated with the sea (vv. 8, 15 ), is a symbol of chaos and represents the Lord’s enemies.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Habakkuk%203%3A10/2"}
{"id":4805,"verse_id":"HAB.3.10","translation_id":"net-engnet","book_id":"HAB","chapter":3,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.10","text":"Lifting the hands here suggests panic and is accompanied by a cry for mercy (see Ps 28:2 ; Lam 2:19 ). The forces of chaos cannot withstand the Lord’s power revealed in the storm.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Habakkuk%203%3A10/3"}
{"id":4806,"verse_id":"ZEP.1.8","translation_id":"net-engnet","book_id":"ZEP","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.8","text":"The very dress of the royal court, foreign styles of clothing , revealed the degree to which Judah had assimilated foreign customs.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zephaniah%201%3A8/2"}
{"id":4807,"verse_id":"ZEP.1.9","translation_id":"net-engnet","book_id":"ZEP","chapter":1,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.9","text":"The point of the statement all who hop over the threshold is unclear. A ritual or superstition associated with the Philistine god Dagon may be in view (see 1 Sam 5:5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zephaniah%201%3A9/1"}
{"id":4808,"verse_id":"ZEP.1.10","translation_id":"net-engnet","book_id":"ZEP","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.10","text":"The Fish Gate was located on Jerusalem’s north side (cf. 2 Chr 33:14 ; Neh 3:3; 12:39 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zephaniah%201%3A10/2"}
{"id":4809,"verse_id":"ZEP.1.16","translation_id":"net-engnet","book_id":"ZEP","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.16","text":"This description of the day of the Lord consists of an initial reference to anger , followed by four pairs of synonyms. The joining of synonyms in this way emphasizes the degree of the characteristic being described. The first two pairs focus on the distress and ruin that judgment will bring; the second two pairs picture this day of judgment as being very dark ( darkness ) and exceedingly overcast ( gloom ). The description concludes with the pairing of two familiar battle sounds, the blast on the ram’s horn ( trumpet blasts ) and the war cries of the warriors ( battle cries ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zephaniah%201%3A16/2"}
{"id":4810,"verse_id":"ZEP.2.12","translation_id":"net-engnet","book_id":"ZEP","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.12","text":"Though there is no formal introduction, these words are apparently spoken by the Lord (note my sword ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zephaniah%202%3A12/1"}
{"id":4811,"verse_id":"ZEP.3.4","translation_id":"net-engnet","book_id":"ZEP","chapter":3,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.4","text":"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 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zephaniah%203%3A4/1"}
{"id":4812,"verse_id":"ZEP.3.11","translation_id":"net-engnet","book_id":"ZEP","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.11","text":"The second person verbs and pronouns are feminine singular, indicating that personified Jerusalem is addressed here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zephaniah%203%3A11/1"}
{"id":4813,"verse_id":"ZEP.3.14","translation_id":"net-engnet","book_id":"ZEP","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.14","text":"This phrase is used as an epithet for the city and the nation. “Daughter” may seem extraneous in English but consciously joins the various epithets and metaphors of Israel and Jerusalem as a woman, a device used to evoke sympathy from the reader.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zephaniah%203%3A14/1"}
{"id":4814,"verse_id":"HAG.1.1","translation_id":"net-engnet","book_id":"HAG","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"The first day of the sixth month was Elul 1 according to the Jewish calendar; August 29, 520 b.c. according to the modern (Julian) calendar.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Haggai%201%3A1/1"}
{"id":4815,"verse_id":"HAG.1.1","translation_id":"net-engnet","book_id":"HAG","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.1","text":"King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Haggai%201%3A1/2"}
{"id":4816,"verse_id":"HAG.1.2","translation_id":"net-engnet","book_id":"HAG","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.2","text":"The epithet Lord who rules over all occurs frequently as a divine title throughout Haggai (see 1:5, 7, 9, 14; 2:4, 6, 7, 8, 9, 11, 23 ). This name ( יְהוָה צְבָאוֹת , yÿhvah tsÿva ’ ot ), traditionally translated “ Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God , 123-57.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Haggai%201%3A2/1"}
{"id":4817,"verse_id":"HAG.1.4","translation_id":"net-engnet","book_id":"HAG","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.4","text":"Richly paneled houses . Paneling is otherwise known in the OT only in connection with the temple ( 1 Kgs 6:9 ) and the royal palace ( 2 Kgs 7:3, 7 ). It implies decoration and luxury (cf. NCV “fancy houses”; TEV “well-built houses”; NLT “luxurious houses”). The impropriety of the people living in such lavish accommodations while the temple lay unfinished is striking.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Haggai%201%3A4/1"}
{"id":4818,"verse_id":"HAG.1.8","translation_id":"net-engnet","book_id":"HAG","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.8","text":"The temple was built primarily of stone, so the timber here refers to interior paneling (see v. 4 ) and perhaps to scaffolding (see Ezra 5:8; 6:4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Haggai%201%3A8/2"}
{"id":4819,"verse_id":"HAG.1.10","translation_id":"net-engnet","book_id":"HAG","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.10","text":"This linkage of human sin to natural disaster is reminiscent of the curse brought upon the earth by Adam’s disobedience ( Gen 3:17-19 ; see Rom 8:20-22 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Haggai%201%3A10/2"}
{"id":4820,"verse_id":"HAG.1.15","translation_id":"net-engnet","book_id":"HAG","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.15","text":"The twenty-fourth day of the sixth month of King Darius’ second year was September 21, 520 b.c. , twenty-three days after the original command by Haggai to rebuild ( 1:1 ). The text does not state the reason for the delay, but it may have resulted from the pressing need to bring in the late summer harvest.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Haggai%201%3A15/1"}
{"id":4821,"verse_id":"HAG.2.5","translation_id":"net-engnet","book_id":"HAG","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.5","text":"My spirit . It is theologically anachronistic to understand “spirit” here in the NT sense as a reference to the Holy Spirit, the third person of the Trinity; nevertheless during this postexilic period the conceptual groundwork was being laid for the doctrine of the Holy Spirit later revealed in the NT.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Haggai%202%3A5/1"}
{"id":4822,"verse_id":"HAG.2.10","translation_id":"net-engnet","book_id":"HAG","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.10","text":"The twenty-fourth day of the ninth month of Darius’ second year was Kislev 24 or December 18, 520 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Haggai%202%3A10/1"}
{"id":4823,"verse_id":"HAG.2.12","translation_id":"net-engnet","book_id":"HAG","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.12","text":"This is probably not an appeal to the Torah (i.e., the Pentateuch) as such but to a priestly ruling (known in postbiblical Judaism as a pÿsaq din ). There is, however, a Mosaic law that provides the basis for the priestly ruling ( Lev 6:27 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Haggai%202%3A12/1"}
{"id":4824,"verse_id":"HAG.2.14","translation_id":"net-engnet","book_id":"HAG","chapter":2,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.14","text":"The point here is that the Jews cannot be made holy by unholy fellowship with their pagan neighbors; instead, they and their worship will become corrupted by such associations.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Haggai%202%3A14/2"}
{"id":4825,"verse_id":"HAG.2.15","translation_id":"net-engnet","book_id":"HAG","chapter":2,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.15","text":"Before one stone was laid on another in the Lord ’s temple is best taken as referring to the laying of the present temple’s foundation, sixteen years earlier (536 b.c. ; see Ezra 3:8 ). Cf. NCV “before you started laying stones”; TEV “before you started to rebuild”; NLT “before you began to lay (started laying CEV) the foundation.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Haggai%202%3A15/2"}
{"id":4826,"verse_id":"HAG.2.18","translation_id":"net-engnet","book_id":"HAG","chapter":2,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.18","text":"The twenty-fourth day of the ninth month was Kislev 24 or December 18, 520. See v. 10 . Here the reference is to “today,” the day the oracle is being delivered.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Haggai%202%3A18/2"}
{"id":4827,"verse_id":"HAG.2.18","translation_id":"net-engnet","book_id":"HAG","chapter":2,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.18","text":"The day work…was resumed . This does not refer to the initial founding of the Jerusalem temple in 536 b.c. but to the renewal of construction three months earlier (see 1:15 ). This is clear from the situation described in v. 19 which accords with the food scarcities of that time already detailed in Hag 1:10-11 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Haggai%202%3A18/3"}
{"id":4828,"verse_id":"HAG.2.20","translation_id":"net-engnet","book_id":"HAG","chapter":2,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.20","text":"Again, the twenty-fourth day of the month was Kislev 24 or December 18, 520 b.c . See v. 10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Haggai%202%3A20/2"}
{"id":4829,"verse_id":"HAG.2.23","translation_id":"net-engnet","book_id":"HAG","chapter":2,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.23","text":"The expression on that day appears as a technical eschatological term in a number of other OT passages (cf., e.g., Isa 2:11, 17, 20; 3:7, 18 ; Amos 8:3, 9 ; Hos 2:18, 21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Haggai%202%3A23/1"}
{"id":4830,"verse_id":"HAG.2.23","translation_id":"net-engnet","book_id":"HAG","chapter":2,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.23","text":"My servant . The collocation of “servant” and “chosen” bears strong messianic overtones. See the so-called “Servant Songs” and other messianic texts in Isaiah ( Isa 41:8; 42:1; 44:4; 49:7 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Haggai%202%3A23/2"}
{"id":4831,"verse_id":"HAG.2.23","translation_id":"net-engnet","book_id":"HAG","chapter":2,"verse":23,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.23","text":"The noun signet ring , used also to describe Jehoiachin ( Jer 22:24-30 ), refers to a ring seal worn by a king or other important person and used as his signature. Zerubbabel was a grandson of King Jehoiachin ( 1 Chr 3:17-19 ; Matt 1:12 ); God once pronounced that none of Jehoiachin’s immediate descendants would rule ( Jer 22:24-30 ), but here he reverses that judgment. Zerubbabel never ascended to such a lofty position of rulership; he is rather a prototype of the Messiah who would sit on David’s throne.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Haggai%202%3A23/3"}
{"id":4832,"verse_id":"ZEC.1.1","translation_id":"net-engnet","book_id":"ZEC","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"Darius is Darius Hystaspes, king of Persia from 522-486 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%201%3A1/1"}
{"id":4833,"verse_id":"ZEC.1.1","translation_id":"net-engnet","book_id":"ZEC","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.1","text":"The eighth month of Darius’ second year was late October – late November, 520 b.c. , by the modern (Julian) calendar. This is two months later than the date of Haggai’s first message to the same community (cf. Hag 1:1 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%201%3A1/2"}
{"id":4834,"verse_id":"ZEC.1.1","translation_id":"net-engnet","book_id":"ZEC","chapter":1,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.1","text":"Both Ezra ( 5:1; 6:14 ) and Nehemiah (12:16) speak of Zechariah as a son of Iddo only. A probable explanation is that Zechariah’s actual father Berechiah had died and the prophet was raised by his grandfather Iddo. The “Zechariah son of Barachiah” of whom Jesus spoke ( Matt 23:35 ; Luke 11:51 ) was probably the martyred prophet by that name who may have been a grandson of the priest Jehoiada ( 2 Chr 24:20-22 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Zechariah%201%3A1/3"}
{"id":4835,"verse_id":"ZEC.1.3","translation_id":"net-engnet","book_id":"ZEC","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.3","text":"The epithet Lord who rules over all occurs frequently as a divine title throughout Zechariah (53 times total). This name ( יְהוָה צְבָאוֹת , yÿhvah tsÿva ’ ot ), traditionally translated “ Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God , 123-57.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%201%3A3/2"}
{"id":4836,"verse_id":"ZEC.1.7","translation_id":"net-engnet","book_id":"ZEC","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.7","text":"The twenty-fourth day of the eleventh month…in Darius’ second year was February 15, 519 b.c .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%201%3A7/1"}
{"id":4837,"verse_id":"ZEC.1.8","translation_id":"net-engnet","book_id":"ZEC","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.8","text":"The Hebrew שְׂרֻקִּים ( sÿruqqim ) means “red” (cf. NIV, NCV, NLT “brown”). English translations such as “speckled” (KJV) or “dappled” (TEV) are based on the reading of the LXX ( ψαροί ) that attempts to bring the color of this horse into conformity with those described in Zech 6:2-3 . However, since these are two different and unrelated visions, this is a methodological fallacy.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Zechariah%201%3A8/3"}
{"id":4838,"verse_id":"ZEC.1.10","translation_id":"net-engnet","book_id":"ZEC","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.10","text":"The stem used here (Hitpael) with the verb “walk” ( הָלַךְ , halakh ) suggests the exercise of dominion (cf. Gen 13:17 ; Job 1:7; 2:2-3 ; Ezek 28:14 ; Zech 6:7 ). The Lord is here about to claim sovereignty over the nations. Cf. NAB, NASB, NRSV, NLT “to patrol”; TEV “to go and inspect.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%201%3A10/1"}
{"id":4839,"verse_id":"ZEC.1.11","translation_id":"net-engnet","book_id":"ZEC","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.11","text":"The angel of the Lord is a special being who throughout the OT represents God himself and on occasion almost approaches divine hypostatization or incarnation (cf. Gen 18:2, 13, 17, 22 ; Exod 23:20-21 ; Josh 5:13-15 ; Judg 6:11-24; 13:2-20 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%201%3A11/1"}
{"id":4840,"verse_id":"ZEC.1.12","translation_id":"net-engnet","book_id":"ZEC","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.12","text":"Note that here the angel of the Lord is clearly distinct from the Lord who rules over all himself.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%201%3A12/1"}
{"id":4841,"verse_id":"ZEC.1.12","translation_id":"net-engnet","book_id":"ZEC","chapter":1,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.12","text":"The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10 ; Dan 9:2 ). Here the end of the seventy years appears to be marked by the completion of the temple in 516 b.c. , exactly seventy years after its destruction in 586.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Zechariah%201%3A12/3"}
{"id":4842,"verse_id":"ZEC.1.18","translation_id":"net-engnet","book_id":"ZEC","chapter":1,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.18","text":"This marks the beginning of ch. in the Hebrew text. Beginning with 1:18 , the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 1:18 ET = 2:1 HT, 1:19 ET = 2:2 HT, 1:20 ET = 2:3 HT, 1:21 ET = 2:4 HT, 2:1 ET = 2:5 HT, etc., through 2:13 ET = 2:17 HT. From 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%201%3A18/1"}
{"id":4843,"verse_id":"ZEC.1.19","translation_id":"net-engnet","book_id":"ZEC","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.19","text":"An animal’s horn is a common OT metaphor for military power ( Pss 18:2; 75:10 ; Jer 48:25 ; Mic 4:13 ). The fact that there are four horns here (as well as four blacksmiths , v. 20 ) shows a correspondence to the four horses of v. 8 which go to four parts of the world, i.e., the whole world.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%201%3A19/2"}
{"id":4844,"verse_id":"ZEC.2.4","translation_id":"net-engnet","book_id":"ZEC","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.4","text":"That is, to Zechariah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%202%3A4/1"}
{"id":4845,"verse_id":"ZEC.2.6","translation_id":"net-engnet","book_id":"ZEC","chapter":2,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.6","text":"These are the scattered Jews of eschatological times (as the expression four winds of heaven makes clear) and not those of Zechariah’s time who have, for the most part, already returned by 520 b.c . This theme continues and is reinforced in vv. 10-13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%202%3A6/1"}
{"id":4846,"verse_id":"ZEC.2.10","translation_id":"net-engnet","book_id":"ZEC","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.10","text":"This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%202%3A10/1"}
{"id":4847,"verse_id":"ZEC.2.13","translation_id":"net-engnet","book_id":"ZEC","chapter":2,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.13","text":"The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12 ) by restoring his people to the promised land.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%202%3A13/2"}
{"id":4848,"verse_id":"ZEC.3.1","translation_id":"net-engnet","book_id":"ZEC","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.1","text":"Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18 ; Neh 7:7; 12:1, 7, 10, 26 ). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. ( Neh 12:10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%203%3A1/1"}
{"id":4849,"verse_id":"ZEC.3.2","translation_id":"net-engnet","book_id":"ZEC","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%203%3A2/1"}
{"id":4850,"verse_id":"ZEC.3.3","translation_id":"net-engnet","book_id":"ZEC","chapter":3,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.3","text":"The Hebrew word צוֹאִים ( tso ’ im ) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%203%3A3/1"}
{"id":4851,"verse_id":"ZEC.3.7","translation_id":"net-engnet","book_id":"ZEC","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.7","text":"The statement you will be able to preside over my temple ( Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%203%3A7/2"}
{"id":4852,"verse_id":"ZEC.3.8","translation_id":"net-engnet","book_id":"ZEC","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.8","text":"The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21 ; Ps 132:17 ; Jer 23:5; 33:15 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%203%3A8/2"}
{"id":4853,"verse_id":"ZEC.3.9","translation_id":"net-engnet","book_id":"ZEC","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.9","text":"The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected ( Ps 118:22-23 ; Isa 8:13-15 ), will become the chief cornerstone of the church ( Eph 2:19-22 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%203%3A9/1"}
{"id":4854,"verse_id":"ZEC.3.9","translation_id":"net-engnet","book_id":"ZEC","chapter":3,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.9","text":"Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the Lord bring salvation to all Israel (cf. Isa 66:7-9 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Zechariah%203%3A9/3"}
{"id":4855,"verse_id":"ZEC.4.3","translation_id":"net-engnet","book_id":"ZEC","chapter":4,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.3","text":"The vision apparently describes two olive trees providing olive oil by pipes to a large basin atop the menorah. From this basin two pipes extend to each of the seven lamps of the menorah, for a total of fourteen pipes in all. See vv. 11-12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%204%3A3/1"}
{"id":4856,"verse_id":"ZEC.4.4","translation_id":"net-engnet","book_id":"ZEC","chapter":4,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.4","text":"Here these must refer to the lamps, since the identification of the olive trees is left to vv. 11-14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%204%3A4/1"}
{"id":4857,"verse_id":"ZEC.4.6","translation_id":"net-engnet","book_id":"ZEC","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.6","text":"It is premature to understand the Spirit here as the Holy Spirit (the third Person of the Trinity), though the OT prepares the way for that NT revelation (cf. Gen 1:2 ; Exod 23:3; 31:3 ; Num 11:17-29 ; Judg 3:10; 6:34 ; 2 Kgs 2:9, 15, 16 ; Ezek 2:2; 3:12; 11:1, 5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%204%3A6/1"}
{"id":4858,"verse_id":"ZEC.4.7","translation_id":"net-engnet","book_id":"ZEC","chapter":4,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.7","text":"In context, the great mountain here must be viewed as a metaphor for the enormous task of rebuilding the temple and establishing the messianic kingdom (cf. TEV “Obstacles as great as mountains”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%204%3A7/1"}
{"id":4859,"verse_id":"ZEC.4.7","translation_id":"net-engnet","book_id":"ZEC","chapter":4,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.7","text":"Grace is a fitting response to the idea that it was “not by strength and not by power” but by God’s gracious Spirit that the work could be done (cf. v. 6 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Zechariah%204%3A7/3"}
{"id":4860,"verse_id":"ZEC.5.3","translation_id":"net-engnet","book_id":"ZEC","chapter":5,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.3","text":"Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%205%3A3/2"}
{"id":4861,"verse_id":"ZEC.5.9","translation_id":"net-engnet","book_id":"ZEC","chapter":5,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.9","text":"Here two women appear as the agents of the Lord because the whole scene is feminine in nature. The Hebrew word for “wickedness” in v. 8 ( רִשְׁעָה ) is grammatically feminine, so feminine imagery is appropriate throughout.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%205%3A9/1"}
{"id":4862,"verse_id":"ZEC.5.11","translation_id":"net-engnet","book_id":"ZEC","chapter":5,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.11","text":"The land of Babylonia ( Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located ( Gen 10:10 ). Babylon throughout the Bible symbolizes the focus of anti-God sentiment and activity ( Gen 11:4; 14:1 ; –14; 47:1-3 ; –51; Rev 14:8; 17:1, 5, 18; 18:21 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%205%3A11/2"}
{"id":4863,"verse_id":"ZEC.6.8","translation_id":"net-engnet","book_id":"ZEC","chapter":6,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.8","text":"The immediate referent of peace about the northland is to the peace brought by Persia’s conquest of Babylonia, a peace that allowed the restoration of the Jewish people (cf. 2 Chr 36:22-23 ; Isa 44:28; 45:1-2 ). However, there is also an eschatological dimension, referring to a time when there will be perfect and universal peace.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%206%3A8/2"}
{"id":4864,"verse_id":"ZEC.6.10","translation_id":"net-engnet","book_id":"ZEC","chapter":6,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.10","text":"Except for Joshua (v. 11 ) none of these individuals is otherwise mentioned and therefore they cannot be further identified.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%206%3A10/2"}
{"id":4865,"verse_id":"ZEC.6.13","translation_id":"net-engnet","book_id":"ZEC","chapter":6,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.13","text":"The priest here in the immediate context is Joshua but the fuller and more distant allusion is to the Messiah, a ruling priest. The notion of the ruler as a priest-king was already apparent in David and his successors ( Pss 2:2, 6-8; 110:2, 4 ), and it finds mature expression in David’s greater Son, Jesus Christ, who will combine both offices in his kingship ( Heb 5:1-10; 7:1-25 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%206%3A13/1"}
{"id":4866,"verse_id":"ZEC.6.15","translation_id":"net-engnet","book_id":"ZEC","chapter":6,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.15","text":"Those who are far away is probably a reference to later groups of returning exiles under Ezra, Nehemiah, and others.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%206%3A15/1"}
{"id":4867,"verse_id":"ZEC.7.1","translation_id":"net-engnet","book_id":"ZEC","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.1","text":"The fourth day of Kislev, the ninth month would be December 7, 518 b.c. , 22 months after the previous eight visions.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%207%3A1/1"}
{"id":4868,"verse_id":"ZEC.7.3","translation_id":"net-engnet","book_id":"ZEC","chapter":7,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.3","text":"This lamentation marked the occasion of the destruction of Solomon’s temple on August 14, 586 b.c. , almost exactly 70 years earlier (cf. 2 Kgs 25:8 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%207%3A3/2"}
{"id":4869,"verse_id":"ZEC.7.7","translation_id":"net-engnet","book_id":"ZEC","chapter":7,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.7","text":"The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country. The Hebrew term can be translated “lowlands” (cf. ASV), “foothills” (NAB, NASB, NLT), or “steppes.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%207%3A7/2"}
{"id":4870,"verse_id":"ZEC.8.1","translation_id":"net-engnet","book_id":"ZEC","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.1","text":"Lord who rules over all . There is a remarkable concentration of this name of God in this section of Zechariah. Of 53 occurrences of יְהוָה צְבָאוֹת ( yÿhvah tsÿva ’ ot ) in the Hebrew text in the book, 18 are in this chapter. The reason is the sheer human impossibility of accomplishing what lies ahead – it must be done by the Lord who rules over all .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%208%3A1/1"}
{"id":4871,"verse_id":"ZEC.8.5","translation_id":"net-engnet","book_id":"ZEC","chapter":8,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.5","text":"The references to longevity and to children living and playing in peace are eschatological in tone. Elsewhere the millennial kingdom is characterized in a similar manner (cf. Isa 65:20 ; Jer 31:12-13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%208%3A5/1"}
{"id":4872,"verse_id":"ZEC.8.8","translation_id":"net-engnet","book_id":"ZEC","chapter":8,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.8","text":"The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the Lord desired to have with his people but which their disloyalty had shattered. In the eschaton God and Israel will be in covenant union once again (cf. Jer 31:33 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%208%3A8/1"}
{"id":4873,"verse_id":"ZEC.8.9","translation_id":"net-engnet","book_id":"ZEC","chapter":8,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.9","text":"These prophets who were there at the founding of the house of the Lord who rules over all included at least Haggai and Zechariah, and perhaps others. The founding referred to here is not the initial laying of the temple’s foundations in 536 b.c. ( Ezra 3:8 ) but the resumption of work two years before the time of the present narrative (i.e., in 520 b.c. ), as vv. 10-12 make clear.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%208%3A9/1"}
{"id":4874,"verse_id":"ZEC.8.16","translation_id":"net-engnet","book_id":"ZEC","chapter":8,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.16","text":"For a similar reference to true and righteous judgment see Mic 6:8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%208%3A16/1"}
{"id":4875,"verse_id":"ZEC.8.19","translation_id":"net-engnet","book_id":"ZEC","chapter":8,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.19","text":"The fasts of the fifth and seventh months, mentioned previously ( 7:5 ), are listed here along with the observances of the fourth and tenth months. The latter commemorated the siege of Jerusalem by the Babylonians on January 15, 588 b.c. ( 2 Kgs 25:1 ), and the former the breach of the city walls on or about July 18, 586 b.c. ( Jer 39:2-5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%208%3A19/1"}
{"id":4876,"verse_id":"ZEC.8.23","translation_id":"net-engnet","book_id":"ZEC","chapter":8,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.23","text":"This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church ( Acts 2:5-11 ) but ultimate completion in the messianic age ( Isa 45:14, 24; 60:14 ; Zech 14:16-21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%208%3A23/1"}
{"id":4877,"verse_id":"ZEC.9.1","translation_id":"net-engnet","book_id":"ZEC","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.1","text":"The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT “Aram”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%209%3A1/1"}
{"id":4878,"verse_id":"ZEC.9.9","translation_id":"net-engnet","book_id":"ZEC","chapter":9,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.9","text":"The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5 ; John 12:15 ), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Zechariah%209%3A9/3"}
{"id":4879,"verse_id":"ZEC.9.15","translation_id":"net-engnet","book_id":"ZEC","chapter":9,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.15","text":"The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord ’s warriors will be satiated with the blood of their foes and will exult as though drunk.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%209%3A15/2"}
{"id":4880,"verse_id":"ZEC.9.17","translation_id":"net-engnet","book_id":"ZEC","chapter":9,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.17","text":"This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%209%3A17/1"}
{"id":4881,"verse_id":"ZEC.10.2","translation_id":"net-engnet","book_id":"ZEC","chapter":10,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.2","text":"Shepherd is a common OT metaphor for the king (see esp. Jer 2:8; 3:15; 10:21; 23:1-2; 50:6 ; ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%2010%3A2/2"}
{"id":4882,"verse_id":"ZEC.10.4","translation_id":"net-engnet","book_id":"ZEC","chapter":10,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.4","text":"On the NT use of the image of the cornerstone , see Luke 20:17 ; Eph 2:20 ; 1 Pet 2:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2010%3A4/1"}
{"id":4883,"verse_id":"ZEC.10.4","translation_id":"net-engnet","book_id":"ZEC","chapter":10,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.4","text":"The metaphor of the wall peg (Heb. יָתֵד , yated ), together with the others in this list, describes the remarkable change that will take place at the inauguration of God’s eschatological kingdom. Israel, formerly sheep-like, will be turned into a mighty warhorse. The peg refers to a wall hook (although frequently translated “tent peg,” but cf. ASV “nail”; TWOT 1:419) from which tools and weapons were suspended, but figuratively also to the promise of God upon which all of Israel’s hopes were hung (cf. Isa 22:15-25 ; Ezra 9:8 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%2010%3A4/2"}
{"id":4884,"verse_id":"ZEC.10.10","translation_id":"net-engnet","book_id":"ZEC","chapter":10,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.10","text":"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 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2010%3A10/1"}
{"id":4885,"verse_id":"ZEC.11.1","translation_id":"net-engnet","book_id":"ZEC","chapter":11,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.1","text":"In this poetic section, plants and animals provide the imagery for rulers, especially evil ones (cf. respectively Isa 10:33-34 ; Ezek 31:8 ; Amos 2:9 ; Nah 2:12 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2011%3A1/1"}
{"id":4886,"verse_id":"ZEC.11.5","translation_id":"net-engnet","book_id":"ZEC","chapter":11,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.5","text":"The expression those who buy them appears to be a reference to the foreign nations to whom Israel’s own kings “sold” their subjects. Far from being good shepherds, then, they were evil and profiteering. The whole section (vv. 4-14 ) refers to the past when the Lord , the Good Shepherd, had in vain tried to lead his people to salvation and life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2011%3A5/1"}
{"id":4887,"verse_id":"ZEC.11.7","translation_id":"net-engnet","book_id":"ZEC","chapter":11,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.7","text":"The first person pronoun refers to Zechariah himself who, however, is a “stand-in” for the Lord as the actions of vv. 8-14 make clear. The prophet, like others before him, probably performed actions dramatizing the account of God’s past dealings with Israel and Judah (cf. Hos 1-3 ; Isa 20:2-4 ; Jer 19:1-15; 27:2-11 ; Ezek 4:1-3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2011%3A7/1"}
{"id":4888,"verse_id":"ZEC.11.7","translation_id":"net-engnet","book_id":"ZEC","chapter":11,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.7","text":"The two staffs represent the two kingdoms, Israel and Judah. For other examples of staffs representing tribes or nations see Num 17:1-11 ; Ezek 37:15-23 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Zechariah%2011%3A7/3"}
{"id":4889,"verse_id":"ZEC.11.8","translation_id":"net-engnet","book_id":"ZEC","chapter":11,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.8","text":"Zechariah is only dramatizing what God had done historically (see the note on the word “cedars” in 11:1 ). The “one month” probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni ( 1 Kgs 16:8-20 ); Zechariah, Shallum, Menahem ( 2 Kgs 15:8-16 ); or Jehoiakim, Jehoiachin, Zedekiah ( 2 Kgs 24:1 – 25:7 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2011%3A8/1"}
{"id":4890,"verse_id":"ZEC.11.12","translation_id":"net-engnet","book_id":"ZEC","chapter":11,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.12","text":"The speaker (Zechariah) represents the Lord, who here is asking what his service as faithful shepherd has been worth in the opinion of his people Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2011%3A12/1"}
{"id":4891,"verse_id":"ZEC.11.12","translation_id":"net-engnet","book_id":"ZEC","chapter":11,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.12","text":"If taken at face value, thirty pieces (shekels) of silver was worth about two and a half years’ wages for a common laborer. The Code of Hammurabi prescribes a monthly wage for a laborer of one shekel. If this were the case in Israel, 30 shekels would be the wages for 2 1/2 years (R. de Vaux, Ancient Israel , pp. 76, 204-5). For other examples of “thirty shekels” as a conventional payment, see K. Luke, “The Thirty Pieces of Silver ( Zech. 11:12 f.), Ind TS 19 (1982): 26-30. Luke, on the basis of Sumerian analogues, suggests that “thirty” came to be a term meaning anything of little or no value (p. 30). In this he follows Erica Reiner, “Thirty Pieces of Silver,” in Essays in Memory of E . A . Speiser , AOS 53, ed. William W. Hallo (New Haven, Conn.: American Oriental Society, 1968), 186-90. Though the 30 shekels elsewhere in the OT may well be taken literally, the context of Zech. 11:12 may indeed support Reiner and Luke in seeing it as a pittance here, not worth considering (cf. Exod 21:32 ; Lev 27:4 ; Matt 26:15 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%2011%3A12/2"}
{"id":4892,"verse_id":"ZEC.11.15","translation_id":"net-engnet","book_id":"ZEC","chapter":11,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.15","text":"The grammar (e.g., the incipient participle מֵקִים , maqim , “about to raise up,” v. 16 ) and overall sense of vv. 15-17 give the incident a future orientation. Zechariah once more is role-playing but this time he is a “foolish” shepherd, i.e., one who does not know God and who is opposed to him (cf. Prov 1:7; 15:5; 20:3; 27:22 ). The individual who best represents this eschatological enemy of God and his people is the Antichrist (cf. Matt 24:5, 24 ; 2 Thess 2:3-4 ; 1 John 2:18, 22; 4:3 ; 2 John 7 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2011%3A15/1"}
{"id":4893,"verse_id":"ZEC.12.2","translation_id":"net-engnet","book_id":"ZEC","chapter":12,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.2","text":"The image of a cup that brings dizziness is that of drunkenness. The Lord will force the nations to drink of his judgment and in doing so they will become so intoxicated by his wrath that they will stumble and become irrational.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%2012%3A2/2"}
{"id":4894,"verse_id":"ZEC.12.3","translation_id":"net-engnet","book_id":"ZEC","chapter":12,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.3","text":"In Israel’s and Judah’s past they had been uprooted by various conquerors such as the Assyrians and the Babylonians. In the eschaton, however, they will be so “heavy” with God’s glory and so rooted in his promises that no nation will be able to move them.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%2012%3A3/2"}
{"id":4895,"verse_id":"ZEC.12.6","translation_id":"net-engnet","book_id":"ZEC","chapter":12,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.6","text":"On that day (referring to the day of the Lord) the Davidic monarchy will be restored and the Lord ’s people will recognize once more the legitimacy and divine sanction of David’s dynasty. But there will also be a democratizing that will not give Jerusalem and its rulers undue priority over the people of the countryside (v. 7 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2012%3A6/1"}
{"id":4896,"verse_id":"ZEC.12.8","translation_id":"net-engnet","book_id":"ZEC","chapter":12,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.8","text":"The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2012%3A8/1"}
{"id":4897,"verse_id":"ZEC.12.12","translation_id":"net-engnet","book_id":"ZEC","chapter":12,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.12","text":"By the time of Zechariah the line of descent from David had already been transferred from the Solomon branch to the Nathan branch ( the clan of the family of Nathan ). Nathan was a son of David ( 2 Sam 5:14 ) through whom Jesus eventually came ( Luke 3:23-31 ). Matthew traces Jesus’ ancestry back through Solomon ( Matt 1:6-16 ) but apparently this is to tie Joseph into the Davidic (and thus messianic) line. The “official” descent of Jesus may be viewed as passing through Solomon whereas the “physical” descent came through Nathan.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2012%3A12/1"}
{"id":4898,"verse_id":"ZEC.12.13","translation_id":"net-engnet","book_id":"ZEC","chapter":12,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.13","text":"The Shimeites were Levites ( Exod 6:16-17 ; Num 3:17-18 ) who presumably were prominent in the postexilic era. Just as David and Nathan represented the political leadership of the community, so Levi and Shimei represented the religious leadership. All will lament the piercing of the Messiah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2012%3A13/1"}
{"id":4899,"verse_id":"ZEC.13.3","translation_id":"net-engnet","book_id":"ZEC","chapter":13,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.3","text":"Death (in this case being run…through with a sword ) was the penalty required in the OT for prophesying falsely ( Deut 13:6-11; 18:20-22 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2013%3A3/1"}
{"id":4900,"verse_id":"ZEC.13.7","translation_id":"net-engnet","book_id":"ZEC","chapter":13,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.7","text":"Despite the NT use of this text to speak of the scattering of the disciples following Jesus’ crucifixion ( Matt 26:31 ; Mark 14:27 ), the immediate context of Zechariah suggests that unfaithful shepherds (kings) will be punished by the Lord precisely so their flocks (disobedient Israel) can be scattered (cf. Zech 11:6, 8, 9, 16 ). It is likely that Jesus drew on this passage merely to make the point that whenever shepherds are incapacitated, sheep will scatter. Thus he was not identifying himself with the shepherd in this text (the shepherd in the Zechariah text is a character who is portrayed negatively).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2013%3A7/1"}
{"id":4901,"verse_id":"ZEC.13.8","translation_id":"net-engnet","book_id":"ZEC","chapter":13,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.8","text":"The fractions mentioned here call to mind the affliction of God’s people described by Ezekiel, though Ezekiel referred to his own times whereas Zechariah is looking forward to a future eschatological age. Ezekiel spoke of cutting his hair at God’s command ( Ezek 5:1-4 ) and then of burning a third of it, striking a third with a sword, and scattering the rest. From this last third a few hairs would survive to become the nucleus of a new Israel. It is this “third” Zechariah speaks of (v. 9 ), the remnant who will be purified and reclaimed as God’s covenant people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%2013%3A8/2"}
{"id":4902,"verse_id":"ZEC.13.9","translation_id":"net-engnet","book_id":"ZEC","chapter":13,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.9","text":"The expression I will say ‘It is my people,’ and they will say ‘the Lord is my God’ is reminiscent of the restoration of Israel predicted by Hosea, who said that those who had been rejected as God’s people would be reclaimed and once more become his sons and daughters ( Hos 2:23 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2013%3A9/1"}
{"id":4903,"verse_id":"ZEC.14.1","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.1","text":"The eschatological day of the Lord described here (and through v. 8 ) is considered by many interpreters to refer to the period known as the great tribulation, a seven year time of great suffering by God’s (Jewish) people culminating in the establishing of the millennial reign of the Lord (vv. 9-21 ). For other OT and NT references to this aspect of the day of the Lord see Amos 9:8-15 ; Joel 1:15 –2:11; Isa 1:24-31; 2:2-4; 4:2-6; 26:16 –27:6; 33:13-24; 59:1 –60:22; 65:13-25 ; Jer 30:7-11; 32:36-44 ; Ezek 20:33-44 ; Dan 11:40; 12:1 ; Matt 24:21, 29; 25:31-46 ; Rev 19:11-16 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A1/1"}
{"id":4904,"verse_id":"ZEC.14.3","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.3","text":"The statement the Lord will go to battle introduces the conflict known elsewhere as the “battle of Armageddon,” a battle in which the Lord delivers his people and establishes his millennial reign (cf. Joel 3:12, 15-16 ; –39; Rev 16:12-21; 19:19-21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A3/1"}
{"id":4905,"verse_id":"ZEC.14.4","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.4","text":"This seismic activity provides a means of escape from Jerusalem so that the Messiah (the Lord ), whose feet will stand on the Mount of Olives, may destroy the wicked nations in the Kidron Valley (the v. of Jehoshaphat, or of “judgment of the Lord ”) without harming the inhabitants of the city.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A4/1"}
{"id":4906,"verse_id":"ZEC.14.5","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.5","text":"Azal is a place otherwise unknown.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A5/2"}
{"id":4907,"verse_id":"ZEC.14.5","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.5","text":"The earthquake in the days of King Uzziah , also mentioned in Amos 1:1 , is apparently the one attested to at Hazor in 760 b.c .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A5/3"}
{"id":4908,"verse_id":"ZEC.14.7","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.7","text":"In the evening there will be light . The normal pattern is that light breaks through in the morning ( Gen 1:3 ) but in the day of the Lord in judgment it would do so in the evening. In a sense the universe will be “de-created” in order to be “recreated.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A7/1"}
{"id":4909,"verse_id":"ZEC.14.8","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.8","text":"Living waters will flow out from Jerusalem . Ezekiel sees this same phenomenon in conjunction with the inauguration of the messianic age (; cf. Rev 22:1-5 ; also John 7:38 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A8/1"}
{"id":4910,"verse_id":"ZEC.14.8","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.8","text":"The eastern sea is a reference to the Dead Sea (cf. NCV, TEV, CEV, NLT).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A8/2"}
{"id":4911,"verse_id":"ZEC.14.8","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":8,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.8","text":"The western sea is a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A8/3"}
{"id":4912,"verse_id":"ZEC.14.9","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.9","text":"The expression the Lord will be seen as one with a single name is an unmistakable reference to the so-called Shema , the crystallized statement of faith in the Lord as the covenant God of Israel (cf. Deut 6:4-5 ). Zechariah, however, universalizes the extent of the Lord ’s dominion – he will be “king over all the earth.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A9/1"}
{"id":4913,"verse_id":"ZEC.14.10","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.10","text":"The expression from Geba to Rimmon is a way of indicating the extent of all Judah from north ( 2 Kgs 23:8 ) to south ( Job 15:32; 19:7 ). Since Geba (Heb. גֶּבַע ) means “hill” and Rimmon resembles the word for height (Heb. רָמָה , ramah ), this could be a play on words suggesting that all the high country will be made low, like the great Arabah valley.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A10/2"}
{"id":4914,"verse_id":"ZEC.14.10","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.10","text":"From the Benjamin Gate…on to the Corner Gate marks the northern wall of the city of Jerusalem from east to west.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A10/4"}
{"id":4915,"verse_id":"ZEC.14.10","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":10,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"14.10","text":"From the Tower of Hananel to the royal winepresses indicates the extent of Jerusalem from north to south.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A10/5"}
{"id":4916,"verse_id":"ZEC.14.16","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.16","text":"Having imposed his sovereignty over the earth following the Battle of Armageddon, the Lord will receive homage and tribute from all who survive from all the nations . The Feast of Tabernacles was especially associated with covenant institution and renewal so it will be appropriate for all people to acknowledge that they are vassals to the Lord at that time (cf. Deut 31:9-13 ; Neh 8:12-18; 9:1-38 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A16/1"}
{"id":4917,"verse_id":"ZEC.14.17","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.17","text":"The reference to any…who refuse to go up to Jerusalem makes clear the fact that the nations are by no means “converted” to the Lord but are under his compulsory domination.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A17/1"}
{"id":4918,"verse_id":"ZEC.14.20","translation_id":"net-engnet","book_id":"ZEC","chapter":14,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.20","text":"In the glory of the messianic age there will be no differences between the sacred ( the bowls before the altar ) and the profane ( the cooking pots in the Lord ’s temple ) – all will be dedicated to his use.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Zechariah%2014%3A20/2"}
{"id":4919,"verse_id":"MAL.1.4","translation_id":"net-engnet","book_id":"MAL","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.4","text":"Edom , a “brother” nation to Israel, became almost paradigmatic of hostility toward Israel and God (see Num 20:14-21 ; Deut 2:8 ; Jer 49:7-22 ; Ezek 25:12-14 ; Amos 1:11-12 ; Obad 10-12 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Malachi%201%3A4/1"}
{"id":4920,"verse_id":"MAL.1.4","translation_id":"net-engnet","book_id":"MAL","chapter":1,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.4","text":"The epithet Lord who rules over all occurs frequently as a divine title throughout Malachi (24 times total). This name ( יְהוָה צְבָאוֹת , yÿhvah tsÿva ’ ot ), traditionally translated “ Lord of hosts” (so KJV, NAB, NASB; cf. NIV NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God , 123-57.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Malachi%201%3A4/2"}
{"id":4921,"verse_id":"MAL.1.7","translation_id":"net-engnet","book_id":"MAL","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.7","text":"The word table , here a synonym for “altar,” has overtones of covenant imagery in which a feast shared by the covenant partners was an important element (see Exod 24:11 ). It also draws attention to the analogy of sitting down at a common meal with the governor (v. 8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Malachi%201%3A7/1"}
{"id":4922,"verse_id":"MAL.1.8","translation_id":"net-engnet","book_id":"MAL","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.8","text":"Offerings of animals that were lame or sick were strictly forbidden by the Mosaic law (see Deut 15:21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Malachi%201%3A8/1"}
{"id":4923,"verse_id":"MAL.1.10","translation_id":"net-engnet","book_id":"MAL","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.10","text":"The rhetorical language suggests that as long as the priesthood and people remain disobedient, the temple doors may as well be closed because God is not “at home” to receive them or their worship there.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Malachi%201%3A10/1"}
{"id":4924,"verse_id":"MAL.1.11","translation_id":"net-engnet","book_id":"MAL","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.11","text":"My name will be great among the nations . In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Malachi%201%3A11/1"}
{"id":4925,"verse_id":"MAL.1.14","translation_id":"net-engnet","book_id":"MAL","chapter":1,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.14","text":"The epithet great king was used to describe the Hittite rulers on their covenant documents and so, in the covenant ideology of Malachi, is an apt description of the Lord .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Malachi%201%3A14/1"}
{"id":4926,"verse_id":"MAL.2.3","translation_id":"net-engnet","book_id":"MAL","chapter":2,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.3","text":"See Zech 3:3-4 for similar coarse imagery which reflects cultic disqualification.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Malachi%202%3A3/3"}
{"id":4927,"verse_id":"MAL.2.4","translation_id":"net-engnet","book_id":"MAL","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.4","text":"My covenant refers to the priestly covenant through Aaron and his grandson Phinehas (see Exod 6:16-20 ; Num 25:10-13 ; Jer 33:21-22 ). The point here is to contrast the priestly ideal with the disgraceful manner in which it was being carried out in postexilic times.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Malachi%202%3A4/1"}
{"id":4928,"verse_id":"MAL.2.10","translation_id":"net-engnet","book_id":"MAL","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.10","text":"The rhetorical question Do we not all have one father? by no means teaches the “universal fatherhood of God,” that is, that all people equally are children of God. The reference to the covenant in v. 10 as well as to Israel and Judah (v. 11 ) makes it clear that the referent of “we” is God’s elect people.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Malachi%202%3A10/1"}
{"id":4929,"verse_id":"MAL.2.13","translation_id":"net-engnet","book_id":"MAL","chapter":2,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.13","text":"You cover the altar of the Lord with tears . These tears are the false tears of hypocrisy, not genuine tears of repentance. The people weep because the Lord will not hear them, not because of their sin.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Malachi%202%3A13/1"}
{"id":4930,"verse_id":"MAL.2.14","translation_id":"net-engnet","book_id":"MAL","chapter":2,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.14","text":"Though there is no explicit reference to marriage vows in the OT (but see Job 7:13 ; Prov 2:17 ; Ezek 16:8 ), the term law ( Heb “covenant”) here asserts that such vows or agreements must have existed. References to divorce documents (e.g., Deut 24:1-3 ; Jer 3:8 ) also presuppose the existence of marriage documents.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Malachi%202%3A14/2"}
{"id":4931,"verse_id":"MAL.2.15","translation_id":"net-engnet","book_id":"MAL","chapter":2,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.15","text":"The wife he took in his youth probably refers to the first wife one married (cf. NCV “the wife you married when you were young”).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Malachi%202%3A15/3"}
{"id":4932,"verse_id":"MAL.3.1","translation_id":"net-engnet","book_id":"MAL","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.1","text":"This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Malachi%203%3A1/3"}
{"id":4933,"verse_id":"MAL.3.2","translation_id":"net-engnet","book_id":"MAL","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Malachi%203%3A2/1"}
{"id":4934,"verse_id":"MAL.3.8","translation_id":"net-engnet","book_id":"MAL","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.8","text":"The tithes and contributions mentioned here are probably those used to sustain the Levites (see Num 18:8, 11, 19, 21-24 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Malachi%203%3A8/2"}
{"id":4935,"verse_id":"MAL.3.14","translation_id":"net-engnet","book_id":"MAL","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.14","text":"The people’s public display of self-effacing piety has gone unrewarded by the Lord . The reason, of course, is that it was blatantly hypocritical.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Malachi%203%3A14/2"}
{"id":4936,"verse_id":"MAL.3.16","translation_id":"net-engnet","book_id":"MAL","chapter":3,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.16","text":"The scroll mentioned here is a “memory book” ( סֵפֶר זִכָּרוֹן , sefer zikkaron ) in which the Lord keeps an ongoing record of the names of all the redeemed (see Exod 32:32 ; Isa 4:3 ; Dan 12:1 ; Rev 20:12-15 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Malachi%203%3A16/3"}
{"id":4937,"verse_id":"MAL.3.17","translation_id":"net-engnet","book_id":"MAL","chapter":3,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.17","text":"The Hebrew word סְגֻלָּה ( sÿgullah , “special property”) is a technical term referring to all the recipients of God’s redemptive grace, especially Israel ( Exod 19:5 ; Deut 7:6; 14:2; 26:18 ). The Lord says here that he will not forget even one individual in the day of judgment and reward.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Malachi%203%3A17/1"}
{"id":4938,"verse_id":"MAL.4.1","translation_id":"net-engnet","book_id":"MAL","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.1","text":"Beginning with 4:1 , the verse numbers through 4:6 in the English Bible differ from the verse numbers in the Hebrew text ( BHS ), with 4:1 ET = 3:19 HT, 4:2 ET = 3:20 HT, etc., through 4:6 ET = 3:24 HT. Thus the book of Malachi in the Hebrew Bible has only three chapters, with 24 verses in ch. .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Malachi%204%3A1/1"}
{"id":4939,"verse_id":"MAL.4.1","translation_id":"net-engnet","book_id":"MAL","chapter":4,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.1","text":"This day is the well-known “day of the Lord ” so pervasive in OT eschatological texts (see Joel 2:30-31 ; Amos 5:18 ; Obad 15 ). For the believer it is a day of grace and salvation; for the sinner, a day of judgment and destruction.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Malachi%204%3A1/2"}
{"id":4940,"verse_id":"MAL.4.2","translation_id":"net-engnet","book_id":"MAL","chapter":4,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.2","text":"The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Malachi%204%3A2/2"}
{"id":4941,"verse_id":"MAL.4.4","translation_id":"net-engnet","book_id":"MAL","chapter":4,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.4","text":"Horeb is another name for Mount Sinai (cf. Exod 3:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Malachi%204%3A4/1"}
{"id":4942,"verse_id":"MAL.4.5","translation_id":"net-engnet","book_id":"MAL","chapter":4,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.5","text":"I will send you Elijah the prophet . In light of the ascension of Elijah to heaven without dying ( 2 Kgs 2:11 ), Judaism has always awaited his return as an aspect of the messianic age (see, e.g., John 1:19-28 ). Jesus identified John the Baptist as Elijah, because he came in the “spirit and power” of his prototype Elijah ( Matt 11:14; 17:1-13 ; Mark 9:2-13 ; Luke 9:28-36 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Malachi%204%3A5/1"}
{"id":4943,"verse_id":"MAT.1.6","translation_id":"net-engnet","book_id":"MAT","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.6","text":"By the wife of Uriah , i.e., Bathsheba (cf. 2 Sam 11:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%201%3A6/1"}
{"id":4944,"verse_id":"MAT.1.11","translation_id":"net-engnet","book_id":"MAT","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.11","text":"Before the mention of Jeconiah , several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15-16 . But this alters the count of fourteen generations (v. 17 ). It is evident that the author is selective in his genealogy for a theological purpose.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%201%3A11/1"}
{"id":4945,"verse_id":"MAT.1.12","translation_id":"net-engnet","book_id":"MAT","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.12","text":"The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%201%3A12/2"}
{"id":4946,"verse_id":"MAT.1.16","translation_id":"net-engnet","book_id":"MAT","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.16","text":"] 33 Ï co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6. The pronoun whom is feminine gender in the Greek text, referring to Mary.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%201%3A16/1"}
{"id":4947,"verse_id":"MAT.1.21","translation_id":"net-engnet","book_id":"MAT","chapter":1,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.21","text":"The Greek form of the name Ihsous , which was translated into Latin as Jesus , is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%201%3A21/2"}
{"id":4948,"verse_id":"MAT.1.23","translation_id":"net-engnet","book_id":"MAT","chapter":1,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.23","text":"A quotation from Isa 7:14 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%201%3A23/2"}
{"id":4949,"verse_id":"MAT.1.23","translation_id":"net-engnet","book_id":"MAT","chapter":1,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.23","text":"An allusion to Isa 8:8, 10 (LXX).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%201%3A23/4"}
{"id":4950,"verse_id":"MAT.2.1","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.1","text":"King Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A1/3"}
{"id":4951,"verse_id":"MAT.2.1","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.1","text":"The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A1/4"}
{"id":4952,"verse_id":"MAT.2.3","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.3","text":"See the note on King Herod in 2:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A3/1"}
{"id":4953,"verse_id":"MAT.2.6","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.6","text":"A quotation from Mic 5:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A6/1"}
{"id":4954,"verse_id":"MAT.2.7","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.7","text":"See the note on King Herod in 2:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A7/1"}
{"id":4955,"verse_id":"MAT.2.11","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.11","text":"Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A11/2"}
{"id":4956,"verse_id":"MAT.2.11","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.11","text":"Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A11/3"}
{"id":4957,"verse_id":"MAT.2.12","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.12","text":"See the note on King Herod in 2:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A12/1"}
{"id":4958,"verse_id":"MAT.2.13","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.13","text":"See the note on King Herod in 2:1 . Herod the Great was particularly ruthless regarding the succession to his throne.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A13/3"}
{"id":4959,"verse_id":"MAT.2.15","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.15","text":"See the note on King Herod in 2:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A15/1"}
{"id":4960,"verse_id":"MAT.2.15","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.15","text":"A quotation from Hos 11:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A15/2"}
{"id":4961,"verse_id":"MAT.2.16","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.16","text":"See the note on King Herod in 2:1 . Note the fulfillment of the prophecy given by the angel in 2:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A16/1"}
{"id":4962,"verse_id":"MAT.2.18","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.18","text":"A quotation from Jer 31:15 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A18/3"}
{"id":4963,"verse_id":"MAT.2.19","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.19","text":"See the note on King Herod in 2:1 . When Herod the Great died in 4 b.c. , his kingdom was divided up among his three sons: Archelaus, who ruled over Judea (where Bethlehem was located, v. 22 ); Philip, who became tetrarch of Iturea and Trachonitis (cf. Luke 3:1 ); and Antipas, who became tetrarch of Galilee.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A19/1"}
{"id":4964,"verse_id":"MAT.2.22","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.22","text":"Archelaus took after his father Herod the Great in terms of cruelty and ruthlessness, so Joseph was afraid to go there. After further direction in a dream , he went instead to Galilee.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A22/1"}
{"id":4965,"verse_id":"MAT.2.22","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.22","text":"See the note on King Herod in 2:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A22/2"}
{"id":4966,"verse_id":"MAT.2.23","translation_id":"net-engnet","book_id":"MAT","chapter":2,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.23","text":"Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26 , Mary was living in Nazareth when the birth of Jesus was announced to her. map For location see Map1-D3 ; Map2-C2 ; Map3-D5 ; Map4-C1 ; Map5-G3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%202%3A23/1"}
{"id":4967,"verse_id":"MAT.3.3","translation_id":"net-engnet","book_id":"MAT","chapter":3,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.3","text":"This call to “make paths straight” in this context is probably an allusion to preparation through repentance.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%203%3A3/3"}
{"id":4968,"verse_id":"MAT.3.3","translation_id":"net-engnet","book_id":"MAT","chapter":3,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.3","text":"A quotation from Isa 40:3 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%203%3A3/4"}
{"id":4969,"verse_id":"MAT.3.4","translation_id":"net-engnet","book_id":"MAT","chapter":3,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.4","text":"John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4 ); his appearance is similar to the Prophet Elijah ( 2 Kgs 1:8 ). Locusts and wild honey were a common diet in desert regions, and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%203%3A4/1"}
{"id":4970,"verse_id":"MAT.3.7","translation_id":"net-engnet","book_id":"MAT","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.7","text":"Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%203%3A7/1"}
{"id":4971,"verse_id":"MAT.3.7","translation_id":"net-engnet","book_id":"MAT","chapter":3,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.7","text":"The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34 ; Mark 12:18-27 ; Luke 20:27-38 ; Acts 5:17; 23:6-8 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%203%3A7/2"}
{"id":4972,"verse_id":"MAT.3.8","translation_id":"net-engnet","book_id":"MAT","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.8","text":"Fruit worthy of repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%203%3A8/1"}
{"id":4973,"verse_id":"MAT.3.10","translation_id":"net-engnet","book_id":"MAT","chapter":3,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.10","text":"Laid at the root. That is, placed and aimed, ready to begin cutting.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%203%3A10/1"}
{"id":4974,"verse_id":"MAT.3.11","translation_id":"net-engnet","book_id":"MAT","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.11","text":"With the Holy Spirit and fire . There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41 ) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5 ). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%203%3A11/2"}
{"id":4975,"verse_id":"MAT.3.12","translation_id":"net-engnet","book_id":"MAT","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.12","text":"A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%203%3A12/1"}
{"id":4976,"verse_id":"MAT.3.12","translation_id":"net-engnet","book_id":"MAT","chapter":3,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.12","text":"The image of fire that cannot be extinguished is from the OT: Job 20:26 ; Isa 34:8-10; 66:24 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%203%3A12/3"}
{"id":4977,"verse_id":"MAT.3.16","translation_id":"net-engnet","book_id":"MAT","chapter":3,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.16","text":"The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Matthew%203%3A16/5"}
{"id":4978,"verse_id":"MAT.4.4","translation_id":"net-engnet","book_id":"MAT","chapter":4,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.4","text":"A quotation from Deut 8:3 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%204%3A4/4"}
{"id":4979,"verse_id":"MAT.4.5","translation_id":"net-engnet","book_id":"MAT","chapter":4,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.5","text":"The order of the second and third temptations differs in Luke’s account ( 4:5-12 ) from the order given in Matthew.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%204%3A5/1"}
{"id":4980,"verse_id":"MAT.4.5","translation_id":"net-engnet","book_id":"MAT","chapter":4,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.5","text":"The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%204%3A5/3"}
{"id":4981,"verse_id":"MAT.4.6","translation_id":"net-engnet","book_id":"MAT","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.6","text":"A quotation from Ps 91:11 . This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%204%3A6/1"}
{"id":4982,"verse_id":"MAT.4.6","translation_id":"net-engnet","book_id":"MAT","chapter":4,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.6","text":"A quotation from Ps 91:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%204%3A6/2"}
{"id":4983,"verse_id":"MAT.4.7","translation_id":"net-engnet","book_id":"MAT","chapter":4,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.7","text":"A quotation from Deut 6:16 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%204%3A7/1"}
{"id":4984,"verse_id":"MAT.4.10","translation_id":"net-engnet","book_id":"MAT","chapter":4,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.10","text":"A quotation from Deut 6:13 . The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%204%3A10/2"}
{"id":4985,"verse_id":"MAT.4.16","translation_id":"net-engnet","book_id":"MAT","chapter":4,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.16","text":"A quotation from Isa 9:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%204%3A16/1"}
{"id":4986,"verse_id":"MAT.4.20","translation_id":"net-engnet","book_id":"MAT","chapter":4,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.20","text":"The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%204%3A20/2"}
{"id":4987,"verse_id":"MAT.4.23","translation_id":"net-engnet","book_id":"MAT","chapter":4,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.23","text":"Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41 ). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%204%3A23/2"}
{"id":4988,"verse_id":"MAT.5.3","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.3","text":"The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A3/1"}
{"id":4989,"verse_id":"MAT.5.3","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.3","text":"The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A3/2"}
{"id":4990,"verse_id":"MAT.5.3","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":3,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.3","text":"The present tense ( belongs ) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A3/3"}
{"id":4991,"verse_id":"MAT.5.4","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.4","text":"The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A4/1"}
{"id":4992,"verse_id":"MAT.5.6","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.6","text":"Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor ( Isa 32:6-7; 58:6-7, 9-10 ; Ezek 18:7, 16 ) or by itself ( Ps 37:16-19; 107:9 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A6/1"}
{"id":4993,"verse_id":"MAT.5.13","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.13","text":"Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A13/1"}
{"id":4994,"verse_id":"MAT.5.13","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.13","text":"The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud ( b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be that both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24 , where it is likewise impossible for the camel to go through the eye of a sewing needle.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A13/2"}
{"id":4995,"verse_id":"MAT.5.20","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.20","text":"See the note on Pharisees in 3:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A20/2"}
{"id":4996,"verse_id":"MAT.5.21","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.21","text":"A quotation from Exod 20:13 ; Deut 5:17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A21/2"}
{"id":4997,"verse_id":"MAT.5.27","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.27","text":"A quotation from Exod 20:14 ; Deut 5:17 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A27/1"}
{"id":4998,"verse_id":"MAT.5.29","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.29","text":"On this word here and in the following verse, see the note on the word hell in 5:22 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A29/1"}
{"id":4999,"verse_id":"MAT.5.31","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.31","text":"A quotation from Deut 24:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A31/1"}
{"id":5000,"verse_id":"MAT.5.33","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.33","text":"A quotation from Lev 19:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A33/2"}
{"id":5001,"verse_id":"MAT.5.38","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.38","text":"A quotation from Exod 21:24 ; Lev 24:20 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A38/1"}
{"id":5002,"verse_id":"MAT.5.41","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.41","text":"If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A41/1"}
{"id":5003,"verse_id":"MAT.5.42","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.42","text":"Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you . This may allude to begging; giving alms was viewed highly in the ancient world ( Matt 6:1-4 ; Deut 15:7-11 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A42/1"}
{"id":5004,"verse_id":"MAT.5.43","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.43","text":"A quotation from Lev 19:18 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A43/1"}
{"id":5005,"verse_id":"MAT.5.46","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.46","text":"The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A46/1"}
{"id":5006,"verse_id":"MAT.5.48","translation_id":"net-engnet","book_id":"MAT","chapter":5,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.48","text":"This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13 : “you must be holy as I am holy.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%205%3A48/1"}
{"id":5007,"verse_id":"MAT.6.2","translation_id":"net-engnet","book_id":"MAT","chapter":6,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.2","text":"See the note on synagogues in 4:23 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%206%3A2/2"}
{"id":5008,"verse_id":"MAT.6.5","translation_id":"net-engnet","book_id":"MAT","chapter":6,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.5","text":"See the note on synagogues in 4:23 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%206%3A5/1"}
{"id":5009,"verse_id":"MAT.6.6","translation_id":"net-engnet","book_id":"MAT","chapter":6,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.6","text":"The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%206%3A6/1"}
{"id":5010,"verse_id":"MAT.6.9","translation_id":"net-engnet","book_id":"MAT","chapter":6,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.9","text":"Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%206%3A9/1"}
{"id":5011,"verse_id":"MAT.6.9","translation_id":"net-engnet","book_id":"MAT","chapter":6,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.9","text":"God is addressed in terms of intimacy ( Father ). The original Semitic term here was probably Abba . The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%206%3A9/2"}
{"id":5012,"verse_id":"MAT.6.10","translation_id":"net-engnet","book_id":"MAT","chapter":6,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.10","text":"Your kingdom come represents the hope for the full manifestation of God’s promised rule.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%206%3A10/1"}
{"id":5013,"verse_id":"MAT.6.21","translation_id":"net-engnet","book_id":"MAT","chapter":6,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.21","text":"Seeking heavenly treasure means serving others and honoring God by doing so.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%206%3A21/2"}
{"id":5014,"verse_id":"MAT.6.24","translation_id":"net-engnet","book_id":"MAT","chapter":6,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.24","text":"The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%206%3A24/1"}
{"id":5015,"verse_id":"MAT.6.30","translation_id":"net-engnet","book_id":"MAT","chapter":6,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.30","text":"The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%206%3A30/3"}
{"id":5016,"verse_id":"MAT.6.33","translation_id":"net-engnet","book_id":"MAT","chapter":6,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.33","text":"includes the words in brackets, indicating doubt as to their authenticity. God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%206%3A33/1"}
{"id":5017,"verse_id":"MAT.7.1","translation_id":"net-engnet","book_id":"MAT","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.1","text":"The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%207%3A1/1"}
{"id":5018,"verse_id":"MAT.7.3","translation_id":"net-engnet","book_id":"MAT","chapter":7,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.3","text":"The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%207%3A3/2"}
{"id":5019,"verse_id":"MAT.7.3","translation_id":"net-engnet","book_id":"MAT","chapter":7,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.3","text":"The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%207%3A3/4"}
{"id":5020,"verse_id":"MAT.7.7","translation_id":"net-engnet","book_id":"MAT","chapter":7,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.7","text":"The three present imperatives in this verse ( Ask…seek…knock ) are probably intended to call for a repeated or continual approach before God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%207%3A7/1"}
{"id":5021,"verse_id":"MAT.7.8","translation_id":"net-engnet","book_id":"MAT","chapter":7,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.8","text":"The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%207%3A8/1"}
{"id":5022,"verse_id":"MAT.7.10","translation_id":"net-engnet","book_id":"MAT","chapter":7,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.10","text":"The two questions of vv. 9-10 expect the answer, “No parent would do this!”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%207%3A10/1"}
{"id":5023,"verse_id":"MAT.7.11","translation_id":"net-engnet","book_id":"MAT","chapter":7,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.11","text":"The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%207%3A11/2"}
{"id":5024,"verse_id":"MAT.7.12","translation_id":"net-engnet","book_id":"MAT","chapter":7,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.12","text":"Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you , known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%207%3A12/3"}
{"id":5025,"verse_id":"MAT.7.15","translation_id":"net-engnet","book_id":"MAT","chapter":7,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.15","text":"Sheep ’ s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%207%3A15/1"}
{"id":5026,"verse_id":"MAT.7.16","translation_id":"net-engnet","book_id":"MAT","chapter":7,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.16","text":"The statement illustrates the principle: That which cannot produce fruit does not produce fruit.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%207%3A16/2"}
{"id":5027,"verse_id":"MAT.7.21","translation_id":"net-engnet","book_id":"MAT","chapter":7,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.21","text":"The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%207%3A21/1"}
{"id":5028,"verse_id":"MAT.7.29","translation_id":"net-engnet","book_id":"MAT","chapter":7,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.29","text":"Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority . A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%207%3A29/1"}
{"id":5029,"verse_id":"MAT.8.3","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.3","text":"Touched. This touch would have rendered Jesus ceremonially unclean ( Lev 14:46 ; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A3/1"}
{"id":5030,"verse_id":"MAT.8.4","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.4","text":"The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A4/1"}
{"id":5031,"verse_id":"MAT.8.4","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.4","text":"On the phrase bring the offering that Moses commanded see Lev 14:1-32 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A4/3"}
{"id":5032,"verse_id":"MAT.8.5","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.5","text":"Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A5/1"}
{"id":5033,"verse_id":"MAT.8.5","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.5","text":"A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A5/2"}
{"id":5034,"verse_id":"MAT.8.5","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":5,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.5","text":"While in Matthew’s account the centurion came to him asking for help , Luke’s account ( 7:1-10 ) mentions that the centurion sent some Jewish elders as emissaries on his behalf.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A5/3"}
{"id":5035,"verse_id":"MAT.8.9","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.9","text":"I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A9/2"}
{"id":5036,"verse_id":"MAT.8.12","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.12","text":"Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A12/1"}
{"id":5037,"verse_id":"MAT.8.16","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.16","text":"Note how the author distinguishes healing from exorcism here, implying that the two are not identical.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A16/1"}
{"id":5038,"verse_id":"MAT.8.17","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.17","text":"A quotation from Isa 53:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A17/2"}
{"id":5039,"verse_id":"MAT.8.19","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.19","text":"The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A19/3"}
{"id":5040,"verse_id":"MAT.8.20","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.20","text":"Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world ( the Son of Man has no place to lay his head ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A20/2"}
{"id":5041,"verse_id":"MAT.8.22","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.22","text":"There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead : (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to follow Jesus.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A22/1"}
{"id":5042,"verse_id":"MAT.8.23","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.23","text":"A boat that held all the disciples would be of significant size.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A23/1"}
{"id":5043,"verse_id":"MAT.8.26","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.26","text":"Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30 . When Jesus rebuked the winds and the sea he was making a statement about who he was.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A26/3"}
{"id":5044,"verse_id":"MAT.8.27","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.27","text":"Jesus’ authority over creation raised a question for the disciples about his identity ( What sort of person is this? ). This verse shows that the disciples followed Jesus even though they did not know all about him yet.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A27/3"}
{"id":5045,"verse_id":"MAT.8.28","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.28","text":"sa mae) have “Gerasenes,” which is the reading followed in Luke 8:26 . The difference between Matthew and Luke may be due to uses of variant regional terms. The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A28/1"}
{"id":5046,"verse_id":"MAT.8.29","translation_id":"net-engnet","book_id":"MAT","chapter":8,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.29","text":"There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%208%3A29/3"}
{"id":5047,"verse_id":"MAT.9.1","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.1","text":"His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A1/1"}
{"id":5048,"verse_id":"MAT.9.2","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.2","text":"The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A2/4"}
{"id":5049,"verse_id":"MAT.9.2","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"9.2","text":"The passive voice here is a divine passive ( ExSyn 437). It is clear that God does the forgiving.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A2/5"}
{"id":5050,"verse_id":"MAT.9.3","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.3","text":"Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A3/3"}
{"id":5051,"verse_id":"MAT.9.5","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.5","text":"Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A5/1"}
{"id":5052,"verse_id":"MAT.9.6","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.6","text":"Now Jesus put the two actions together. The walking of the man would be proof ( so that you may know ) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A6/1"}
{"id":5053,"verse_id":"MAT.9.6","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.6","text":"The term Son of Man , which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A6/2"}
{"id":5054,"verse_id":"MAT.9.6","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":6,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.6","text":"Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A6/3"}
{"id":5055,"verse_id":"MAT.9.10","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"9.10","text":"See the note on tax collectors in 5:46 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A10/5"}
{"id":5056,"verse_id":"MAT.9.11","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.11","text":"See the note on Pharisees in 3:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A11/1"}
{"id":5057,"verse_id":"MAT.9.11","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.11","text":"The issue here is inappropriate associations. 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.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A11/2"}
{"id":5058,"verse_id":"MAT.9.12","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.12","text":"Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A12/2"}
{"id":5059,"verse_id":"MAT.9.13","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.13","text":"A quotation from Hos 6:6 (see also Matt 12:7 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A13/1"}
{"id":5060,"verse_id":"MAT.9.14","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.14","text":"John refers to John the Baptist.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A14/1"}
{"id":5061,"verse_id":"MAT.9.14","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.14","text":"See the note on Pharisees in 3:7 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A14/3"}
{"id":5062,"verse_id":"MAT.9.14","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":14,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.14","text":"John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly ( Lev 16:29-34; 23:26-32 ; Num 29:7-11 ). The zealous fasted twice a week on Monday and Thursday.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A14/4"}
{"id":5063,"verse_id":"MAT.9.15","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.15","text":"The expression while the bridegroom is with them is an allusion to messianic times ( John 3:29 ; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A15/2"}
{"id":5064,"verse_id":"MAT.9.15","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.15","text":"The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13 ff.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A15/4"}
{"id":5065,"verse_id":"MAT.9.17","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.17","text":"Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A17/1"}
{"id":5066,"verse_id":"MAT.9.17","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.17","text":"The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A17/2"}
{"id":5067,"verse_id":"MAT.9.20","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.20","text":"Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A20/2"}
{"id":5068,"verse_id":"MAT.9.20","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.20","text":"The edge of his cloak refers to the kraspedon , the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41 ). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A20/3"}
{"id":5069,"verse_id":"MAT.9.27","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.27","text":"Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A27/2"}
{"id":5070,"verse_id":"MAT.9.27","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.27","text":"There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A27/3"}
{"id":5071,"verse_id":"MAT.9.34","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.34","text":"See the note on Pharisees in 3:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A34/1"}
{"id":5072,"verse_id":"MAT.9.35","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.35","text":"See the note on synagogues in 4:23 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A35/2"}
{"id":5073,"verse_id":"MAT.9.38","translation_id":"net-engnet","book_id":"MAT","chapter":9,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.38","text":"The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%209%3A38/1"}
{"id":5074,"verse_id":"MAT.10.1","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.1","text":"Unclean spirits refers to evil spirits.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A1/2"}
{"id":5075,"verse_id":"MAT.10.2","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.2","text":"The term apostles is rare in the gospels, found only here, Mark 3:14 , and six more times in Luke ( 6:13; 9:10; 11:49; 17:5; 22:14; 24:10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A2/1"}
{"id":5076,"verse_id":"MAT.10.2","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.2","text":"In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19 ; Luke 6:13-16 ; Acts 1:13 ) and the first four are always the same, though not in the same order after Peter.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A2/2"}
{"id":5077,"verse_id":"MAT.10.3","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.3","text":"Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A3/1"}
{"id":5078,"verse_id":"MAT.10.3","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.3","text":"This is the “doubting Thomas” of John 20:24-29 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A3/2"}
{"id":5079,"verse_id":"MAT.10.3","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":3,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.3","text":"See the note on tax collectors in 5:46 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A3/3"}
{"id":5080,"verse_id":"MAT.10.4","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.4","text":"There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John , 304.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A4/2"}
{"id":5081,"verse_id":"MAT.10.10","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.10","text":"Mark 6:8 allows one staff. It might be that Matthew’s summary (cf. Luke 9:3 ) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A10/3"}
{"id":5082,"verse_id":"MAT.10.13","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.13","text":"The response to these messengers determines how God’s blessing is bestowed – if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A13/1"}
{"id":5083,"verse_id":"MAT.10.14","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.14","text":"To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11 ; Acts 13:51; 18:6 . It was a sign of rejection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A14/1"}
{"id":5084,"verse_id":"MAT.10.15","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.15","text":"The allusion to Sodom and Gomorrah , the most wicked of OT cities from Gen 19:1-29 , shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A15/2"}
{"id":5085,"verse_id":"MAT.10.16","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.16","text":"This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A16/2"}
{"id":5086,"verse_id":"MAT.10.17","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.17","text":"Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A17/2"}
{"id":5087,"verse_id":"MAT.10.17","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.17","text":"See the note on synagogues in 4:23 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A17/4"}
{"id":5088,"verse_id":"MAT.10.18","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.18","text":"These statements look at persecution both from a Jewish context as the mention of courts and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A18/1"}
{"id":5089,"verse_id":"MAT.10.26","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.26","text":"I.e., be revealed by God. The passive voice here and in the next verb see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A26/3"}
{"id":5090,"verse_id":"MAT.10.28","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.28","text":"Judaism had a similar exhortation in 4 Macc 13:14-15.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A28/2"}
{"id":5091,"verse_id":"MAT.10.28","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.28","text":"See the note on the word hell in 5:22 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A28/3"}
{"id":5092,"verse_id":"MAT.10.29","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.29","text":"The penny refers to an assarion, a small Roman copper coin. One of them was worth one-sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest items sold in the market. God knows about even the most financially insignificant things; see Isa 49:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A29/1"}
{"id":5093,"verse_id":"MAT.10.31","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.31","text":"Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A31/1"}
{"id":5094,"verse_id":"MAT.10.38","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.38","text":"It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross . Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A38/1"}
{"id":5095,"verse_id":"MAT.10.39","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.39","text":"If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to find life) and then will be subject to this judgment (which is losing it).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A39/2"}
{"id":5096,"verse_id":"MAT.10.40","translation_id":"net-engnet","book_id":"MAT","chapter":10,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.40","text":"The one who sent me refers to God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2010%3A40/1"}
{"id":5097,"verse_id":"MAT.11.2","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.2","text":"John refers to John the Baptist.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A2/1"}
{"id":5098,"verse_id":"MAT.11.3","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.3","text":"Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A3/1"}
{"id":5099,"verse_id":"MAT.11.4","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.4","text":"What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1 . Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A4/2"}
{"id":5100,"verse_id":"MAT.11.8","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.8","text":"The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A8/2"}
{"id":5101,"verse_id":"MAT.11.10","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.10","text":"The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20 . Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A10/2"}
{"id":5102,"verse_id":"MAT.11.11","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.11","text":"After John comes a shift of eras. The new era is so great that the lowest member of it ( the one who is least in the kingdom of God ) is greater than the greatest one of the previous era.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A11/2"}
{"id":5103,"verse_id":"MAT.11.17","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.17","text":"‘ We played the flute for you, yet you did not dance… ’ The children of this generation were making the complaint (see vv. 18-19 ) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A17/1"}
{"id":5104,"verse_id":"MAT.11.18","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.18","text":"John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A18/1"}
{"id":5105,"verse_id":"MAT.11.19","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.19","text":"See the note on tax collectors in 5:46 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A19/2"}
{"id":5106,"verse_id":"MAT.11.19","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.19","text":"Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners . Either way, God’s messengers were subject to complaint.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A19/3"}
{"id":5107,"verse_id":"MAT.11.21","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.21","text":"Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A21/1"}
{"id":5108,"verse_id":"MAT.11.21","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"11.21","text":"Tyre and Sidon are two other notorious OT cities (; Jer 25:22; 47:4 ). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!” map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A21/5"}
{"id":5109,"verse_id":"MAT.11.23","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.23","text":"Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A23/1"}
{"id":5110,"verse_id":"MAT.11.23","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.23","text":"In the OT, Hades was known as Sheol . It is the place where the unrighteous will reside ( Luke 10:15; 16:23 ; Rev 20:13-14 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A23/3"}
{"id":5111,"verse_id":"MAT.11.24","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.24","text":"The allusion to Sodom , the most wicked of OT cities from Gen 19:1-29 , shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A24/1"}
{"id":5112,"verse_id":"MAT.11.25","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.25","text":"The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father , a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A25/3"}
{"id":5113,"verse_id":"MAT.11.25","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"11.25","text":"See 1 Cor 1:26-31 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A25/5"}
{"id":5114,"verse_id":"MAT.11.27","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.27","text":"This verse has been noted for its conceptual similarity to teaching in John’s Gospel ( 10:15; 17:2 ). The authority of the Son and the Father are totally intertwined.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A27/1"}
{"id":5115,"verse_id":"MAT.11.29","translation_id":"net-engnet","book_id":"MAT","chapter":11,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.29","text":"A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2011%3A29/1"}
{"id":5116,"verse_id":"MAT.12.2","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.2","text":"See the note on Pharisees in 3:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A2/1"}
{"id":5117,"verse_id":"MAT.12.4","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.4","text":"Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A4/3"}
{"id":5118,"verse_id":"MAT.12.4","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.4","text":"See 1 Sam 21:1-6 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A4/4"}
{"id":5119,"verse_id":"MAT.12.7","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.7","text":"A quotation from Hos 6:6 (see also Matt 9:13 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A7/2"}
{"id":5120,"verse_id":"MAT.12.9","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.9","text":"See the note on synagogues in 4:23 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A9/3"}
{"id":5121,"verse_id":"MAT.12.10","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.10","text":"Withered means the man’s hand was shrunken and paralyzed.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A10/2"}
{"id":5122,"verse_id":"MAT.12.10","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.10","text":"The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A10/4"}
{"id":5123,"verse_id":"MAT.12.13","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.13","text":"The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A13/1"}
{"id":5124,"verse_id":"MAT.12.21","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.21","text":"Verses 18-21 are a quotation from Isa 42:1-4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A21/2"}
{"id":5125,"verse_id":"MAT.12.24","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.24","text":"See the note on Pharisees in 3:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A24/1"}
{"id":5126,"verse_id":"MAT.12.25","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.25","text":"Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28 ) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29 ) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation ( 4:1-11 ) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A25/2"}
{"id":5127,"verse_id":"MAT.12.27","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.27","text":"Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27 / Luke 11:19 ,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A27/1"}
{"id":5128,"verse_id":"MAT.12.28","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.28","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A28/1"}
{"id":5129,"verse_id":"MAT.12.29","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.29","text":"The strong man here pictures Satan.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A29/2"}
{"id":5130,"verse_id":"MAT.12.29","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":29,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.29","text":"Some see the imagery here as similar to Eph 4:7-10 , although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A29/3"}
{"id":5131,"verse_id":"MAT.12.30","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.30","text":"Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A30/1"}
{"id":5132,"verse_id":"MAT.12.30","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.30","text":"For the image of scattering, see Pss. Sol. 17:18.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A30/2"}
{"id":5133,"verse_id":"MAT.12.35","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.35","text":"The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A35/3"}
{"id":5134,"verse_id":"MAT.12.38","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.38","text":"What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A38/4"}
{"id":5135,"verse_id":"MAT.12.40","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.40","text":"A quotation from Jonah 1:17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A40/2"}
{"id":5136,"verse_id":"MAT.12.42","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.42","text":"On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12 , as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A42/1"}
{"id":5137,"verse_id":"MAT.12.43","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.43","text":"Unclean spirit refers to an evil spirit.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A43/2"}
{"id":5138,"verse_id":"MAT.12.43","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":43,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.43","text":"The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water ( Luke 8:29-31 ; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started ( Isa 13:21; 34:14 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A43/4"}
{"id":5139,"verse_id":"MAT.12.44","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.44","text":"The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A44/4"}
{"id":5140,"verse_id":"MAT.12.46","translation_id":"net-engnet","book_id":"MAT","chapter":12,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.46","text":"The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2012%3A46/3"}
{"id":5141,"verse_id":"MAT.13.3","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.3","text":"Though parables can contain a variety of figures of speech (cf. the remainder of chapter ), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A3/2"}
{"id":5142,"verse_id":"MAT.13.3","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.3","text":"A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots ( Isa 55:10-11 ). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A3/4"}
{"id":5143,"verse_id":"MAT.13.5","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.5","text":"The rocky ground in Palestine would be a limestone base lying right under the soil.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A5/2"}
{"id":5144,"verse_id":"MAT.13.7","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.7","text":"Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A7/1"}
{"id":5145,"verse_id":"MAT.13.7","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.7","text":"That is, crowded out the good plants.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A7/2"}
{"id":5146,"verse_id":"MAT.13.12","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.12","text":"What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A12/1"}
{"id":5147,"verse_id":"MAT.13.15","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.15","text":"A quotation from Isa 6:9-10 . Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A15/1"}
{"id":5148,"verse_id":"MAT.13.16","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.16","text":"This beatitude highlights the great honor bestowed on the disciples to share in this salvation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A16/1"}
{"id":5149,"verse_id":"MAT.13.17","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.17","text":"This is what past prophets and righteous people had wanted very much to see , yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A17/2"}
{"id":5150,"verse_id":"MAT.13.19","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.19","text":"Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A19/1"}
{"id":5151,"verse_id":"MAT.13.19","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.19","text":"The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A19/2"}
{"id":5152,"verse_id":"MAT.13.22","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.22","text":"That is, their concern for spiritual things is crowded out by material things.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A22/3"}
{"id":5153,"verse_id":"MAT.13.31","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.31","text":"The mustard seed was noted for its tiny size.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A31/3"}
{"id":5154,"verse_id":"MAT.13.32","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.32","text":"This is rhetorical hyperbole, since technically a mustard plant is not a tree . This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A32/1"}
{"id":5155,"verse_id":"MAT.13.32","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.32","text":"The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A32/3"}
{"id":5156,"verse_id":"MAT.13.33","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.33","text":"This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A33/2"}
{"id":5157,"verse_id":"MAT.13.35","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.35","text":"A quotation from Ps 78:2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A35/2"}
{"id":5158,"verse_id":"MAT.13.42","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.42","text":"A quotation from Dan 3:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A42/1"}
{"id":5159,"verse_id":"MAT.13.43","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.43","text":"An allusion to Dan 12:3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A43/1"}
{"id":5160,"verse_id":"MAT.13.50","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.50","text":"An allusion to Dan 3:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A50/1"}
{"id":5161,"verse_id":"MAT.13.54","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":54,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.54","text":"Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A54/2"}
{"id":5162,"verse_id":"MAT.13.54","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":54,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.54","text":"See the note on synagogues in 4:23 . Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A54/4"}
{"id":5163,"verse_id":"MAT.13.55","translation_id":"net-engnet","book_id":"MAT","chapter":13,"verse":55,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.55","text":"The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2 ; John 4:41; 8:41; 9:29 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2013%3A55/1"}
{"id":5164,"verse_id":"MAT.14.1","translation_id":"net-engnet","book_id":"MAT","chapter":14,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.1","text":"A tetrarch , a ruler with rank and authority lower than a king, ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod, tetrarch of Galilee, is called a king ( Matt 14:9 , Mark 6:14-29 ), reflecting popular usage rather than an official title.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2014%3A1/1"}
{"id":5165,"verse_id":"MAT.14.4","translation_id":"net-engnet","book_id":"MAT","chapter":14,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.4","text":"This marriage of Herod to his brother Philip’s wife was a violation of OT law ( Lev 18:16; 20:21 ). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2014%3A4/2"}
{"id":5166,"verse_id":"MAT.14.34","translation_id":"net-engnet","book_id":"MAT","chapter":14,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.34","text":"Gennesaret was a fertile plain south of Capernaum (see also Mark 6:53 ). The Sea of Galilee was also sometimes known as the Sea of Gennesaret ( Luke 5:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2014%3A34/1"}
{"id":5167,"verse_id":"MAT.15.1","translation_id":"net-engnet","book_id":"MAT","chapter":15,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.1","text":"See the note on Pharisees in 3:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2015%3A1/1"}
{"id":5168,"verse_id":"MAT.15.4","translation_id":"net-engnet","book_id":"MAT","chapter":15,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.4","text":"A quotation from Exod 20:12 ; Deut 5:16 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2015%3A4/2"}
{"id":5169,"verse_id":"MAT.15.4","translation_id":"net-engnet","book_id":"MAT","chapter":15,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.4","text":"A quotation from Exod 21:17 ; Lev 20:9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2015%3A4/3"}
{"id":5170,"verse_id":"MAT.15.9","translation_id":"net-engnet","book_id":"MAT","chapter":15,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.9","text":"A quotation from Isa 29:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2015%3A9/1"}
{"id":5171,"verse_id":"MAT.15.12","translation_id":"net-engnet","book_id":"MAT","chapter":15,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.12","text":"See the note on Pharisees in 3:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2015%3A12/1"}
{"id":5172,"verse_id":"MAT.15.28","translation_id":"net-engnet","book_id":"MAT","chapter":15,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.28","text":"Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1 ), similar to “Madam” or “Ma’am” used in English in different regions.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2015%3A28/2"}
{"id":5173,"verse_id":"MAT.15.39","translation_id":"net-engnet","book_id":"MAT","chapter":15,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.39","text":"Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2015%3A39/1"}
{"id":5174,"verse_id":"MAT.16.1","translation_id":"net-engnet","book_id":"MAT","chapter":16,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.1","text":"See the note on Pharisees in 3:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2016%3A1/1"}
{"id":5175,"verse_id":"MAT.16.1","translation_id":"net-engnet","book_id":"MAT","chapter":16,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.1","text":"See the note on Sadducees in 3:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2016%3A1/2"}
{"id":5176,"verse_id":"MAT.16.1","translation_id":"net-engnet","book_id":"MAT","chapter":16,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.1","text":"What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2016%3A1/4"}
{"id":5177,"verse_id":"MAT.16.6","translation_id":"net-engnet","book_id":"MAT","chapter":16,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.6","text":"See the note on Pharisees in 3:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2016%3A6/1"}
{"id":5178,"verse_id":"MAT.16.6","translation_id":"net-engnet","book_id":"MAT","chapter":16,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.6","text":"See the note on Sadducees in 3:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2016%3A6/2"}
{"id":5179,"verse_id":"MAT.16.14","translation_id":"net-engnet","book_id":"MAT","chapter":16,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.14","text":"The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11 , Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2016%3A14/1"}
{"id":5180,"verse_id":"MAT.16.21","translation_id":"net-engnet","book_id":"MAT","chapter":16,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.21","text":"The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2016%3A21/3"}
{"id":5181,"verse_id":"MAT.16.24","translation_id":"net-engnet","book_id":"MAT","chapter":16,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.24","text":"To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2016%3A24/3"}
{"id":5182,"verse_id":"MAT.16.25","translation_id":"net-engnet","book_id":"MAT","chapter":16,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.25","text":"The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2016%3A25/2"}
{"id":5183,"verse_id":"MAT.16.27","translation_id":"net-engnet","book_id":"MAT","chapter":16,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.27","text":"An allusion to Pss 28:4; 62:12 ; cf. Prov 24:12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2016%3A27/1"}
{"id":5184,"verse_id":"MAT.16.28","translation_id":"net-engnet","book_id":"MAT","chapter":16,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.28","text":"Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom : (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23 ), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2016%3A28/4"}
{"id":5185,"verse_id":"MAT.17.2","translation_id":"net-engnet","book_id":"MAT","chapter":17,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.2","text":"In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven ( 1 Cor 15:42-49 ; 2 Cor 5:1-10 ). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in . So the disciples saw Jesus transfigured , and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2017%3A2/1"}
{"id":5186,"verse_id":"MAT.17.3","translation_id":"net-engnet","book_id":"MAT","chapter":17,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.3","text":"Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office ( Acts 3:18-22 ) and Elijah pictures the presence of the last days ( Mal 4:5-6 ), the prophet of the eschaton (the end times).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2017%3A3/2"}
{"id":5187,"verse_id":"MAT.17.5","translation_id":"net-engnet","book_id":"MAT","chapter":17,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.5","text":"This cloud is the cloud of God’s presence and the voice is his as well.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2017%3A5/2"}
{"id":5188,"verse_id":"MAT.17.5","translation_id":"net-engnet","book_id":"MAT","chapter":17,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"17.5","text":"The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Matthew%2017%3A5/6"}
{"id":5189,"verse_id":"MAT.17.25","translation_id":"net-engnet","book_id":"MAT","chapter":17,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.25","text":"The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2017%3A25/2"}
{"id":5190,"verse_id":"MAT.17.26","translation_id":"net-engnet","book_id":"MAT","chapter":17,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.26","text":"See the note on the phrase their sons in the previous verse.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2017%3A26/1"}
{"id":5191,"verse_id":"MAT.17.27","translation_id":"net-engnet","book_id":"MAT","chapter":17,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.27","text":"The four drachma coin was a stater ( στατήρ , stathr ), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2017%3A27/1"}
{"id":5192,"verse_id":"MAT.18.3","translation_id":"net-engnet","book_id":"MAT","chapter":18,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.3","text":"The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2018%3A3/2"}
{"id":5193,"verse_id":"MAT.18.8","translation_id":"net-engnet","book_id":"MAT","chapter":18,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.8","text":"In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” ( σκανδαλίζω , skandalizw ) comes from the same root as the word translated “stumbling blocks” ( σκάνδαλον , skandalon ) in the previous verse.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2018%3A8/2"}
{"id":5194,"verse_id":"MAT.18.12","translation_id":"net-engnet","book_id":"MAT","chapter":18,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.12","text":"This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2018%3A12/2"}
{"id":5195,"verse_id":"MAT.18.12","translation_id":"net-engnet","book_id":"MAT","chapter":18,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.12","text":"Look for the one that went astray . The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2018%3A12/3"}
{"id":5196,"verse_id":"MAT.18.16","translation_id":"net-engnet","book_id":"MAT","chapter":18,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.16","text":"A quotation from Deut 19:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2018%3A16/1"}
{"id":5197,"verse_id":"MAT.18.17","translation_id":"net-engnet","book_id":"MAT","chapter":18,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"18.17","text":"To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Matthew%2018%3A17/5"}
{"id":5198,"verse_id":"MAT.18.24","translation_id":"net-engnet","book_id":"MAT","chapter":18,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.24","text":"A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2018%3A24/2"}
{"id":5199,"verse_id":"MAT.19.3","translation_id":"net-engnet","book_id":"MAT","chapter":19,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.3","text":"The question of the Pharisees was anything but sincere; they were asking it to test him . Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12 ). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1 , but rather from the account of creation and God’s original design.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2019%3A3/3"}
{"id":5200,"verse_id":"MAT.19.4","translation_id":"net-engnet","book_id":"MAT","chapter":19,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.4","text":"A quotation from Gen 1:27; 5:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2019%3A4/1"}
{"id":5201,"verse_id":"MAT.19.5","translation_id":"net-engnet","book_id":"MAT","chapter":19,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.5","text":"A quotation from Gen 2:24 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2019%3A5/1"}
{"id":5202,"verse_id":"MAT.19.7","translation_id":"net-engnet","book_id":"MAT","chapter":19,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.7","text":"includes the word in brackets, indicating reservations regarding its authenticity. A quotation from Deut 24:1 . The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2019%3A7/1"}
{"id":5203,"verse_id":"MAT.19.14","translation_id":"net-engnet","book_id":"MAT","chapter":19,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.14","text":"The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2019%3A14/1"}
{"id":5204,"verse_id":"MAT.19.19","translation_id":"net-engnet","book_id":"MAT","chapter":19,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.19","text":"A quotation from Exod 20:12-16 ; Deut 5:16-20 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2019%3A19/1"}
{"id":5205,"verse_id":"MAT.19.19","translation_id":"net-engnet","book_id":"MAT","chapter":19,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.19","text":"A quotation from Lev 19:18 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2019%3A19/2"}
{"id":5206,"verse_id":"MAT.19.21","translation_id":"net-engnet","book_id":"MAT","chapter":19,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.21","text":"The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven . Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2019%3A21/2"}
{"id":5207,"verse_id":"MAT.19.24","translation_id":"net-engnet","book_id":"MAT","chapter":19,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.24","text":"The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26 ) intervenes.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2019%3A24/3"}
{"id":5208,"verse_id":"MAT.19.25","translation_id":"net-engnet","book_id":"MAT","chapter":19,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.25","text":"The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved ?","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2019%3A25/2"}
{"id":5209,"verse_id":"MAT.19.27","translation_id":"net-engnet","book_id":"MAT","chapter":19,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.27","text":"Peter wants reassurance that the disciples’ response and sacrifice have been noticed.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2019%3A27/2"}
{"id":5210,"verse_id":"MAT.19.28","translation_id":"net-engnet","book_id":"MAT","chapter":19,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.28","text":"The Greek term translated the age when all things are renewed ( παλιγγενεσία , palingenesia ) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2019%3A28/3"}
{"id":5211,"verse_id":"MAT.19.28","translation_id":"net-engnet","book_id":"MAT","chapter":19,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.28","text":"The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2019%3A28/4"}
{"id":5212,"verse_id":"MAT.19.29","translation_id":"net-engnet","book_id":"MAT","chapter":19,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.29","text":"Jesus reassures his disciples with a promise that (1) much benefit in this life ( a hundred times as much ) and (2) eternal life will be given.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2019%3A29/1"}
{"id":5213,"verse_id":"MAT.20.1","translation_id":"net-engnet","book_id":"MAT","chapter":20,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.1","text":"The term landowner here refers to the owner and manager of a household.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2020%3A1/1"}
{"id":5214,"verse_id":"MAT.20.8","translation_id":"net-engnet","book_id":"MAT","chapter":20,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.8","text":"That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13 b.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2020%3A8/2"}
{"id":5215,"verse_id":"MAT.20.19","translation_id":"net-engnet","book_id":"MAT","chapter":20,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.19","text":"Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” ( Against Verres 2.5.63-66 §§163-70); Josephus ( J. W. 7.6.4 [7.203]) called it the worst of deaths.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2020%3A19/2"}
{"id":5216,"verse_id":"MAT.20.22","translation_id":"net-engnet","book_id":"MAT","chapter":20,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"20.22","text":"No more naïve words have ever been spoken as those found here coming from James and John, “ We are able .” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2020%3A22/4"}
{"id":5217,"verse_id":"MAT.20.28","translation_id":"net-engnet","book_id":"MAT","chapter":20,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.28","text":"The Greek word for ransom ( λύτρον , lutron ) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2020%3A28/1"}
{"id":5218,"verse_id":"MAT.20.30","translation_id":"net-engnet","book_id":"MAT","chapter":20,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.30","text":"Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2020%3A30/3"}
{"id":5219,"verse_id":"MAT.20.30","translation_id":"net-engnet","book_id":"MAT","chapter":20,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"20.30","text":"There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2020%3A30/4"}
{"id":5220,"verse_id":"MAT.21.1","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.1","text":"The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A1/3"}
{"id":5221,"verse_id":"MAT.21.1","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.1","text":"“Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A1/4"}
{"id":5222,"verse_id":"MAT.21.3","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.3","text":"The custom called angaria allowed the impressment of animals for service to a significant figure.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A3/1"}
{"id":5223,"verse_id":"MAT.21.9","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.9","text":"A quotation from Ps 118:25-26 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A9/3"}
{"id":5224,"verse_id":"MAT.21.13","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.13","text":"A quotation from Isa 56:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A13/1"}
{"id":5225,"verse_id":"MAT.21.13","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.13","text":"A quotation from Jer 7:11 . The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A13/3"}
{"id":5226,"verse_id":"MAT.21.16","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.16","text":"A quotation from Ps 8:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A16/1"}
{"id":5227,"verse_id":"MAT.21.27","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.27","text":"Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“ We do not know ”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A27/3"}
{"id":5228,"verse_id":"MAT.21.27","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.27","text":"Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A27/4"}
{"id":5229,"verse_id":"MAT.21.31","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.31","text":"See the note on tax collectors in 5:46 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A31/3"}
{"id":5230,"verse_id":"MAT.21.32","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.32","text":"The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart ). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A32/2"}
{"id":5231,"verse_id":"MAT.21.33","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.33","text":"The vineyard is a figure for Israel in the OT ( Isa 5:1-7 ). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A33/2"}
{"id":5232,"verse_id":"MAT.21.33","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":33,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.33","text":"The leasing of land to tenant farmers was common in this period.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A33/4"}
{"id":5233,"verse_id":"MAT.21.35","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.35","text":"The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A35/1"}
{"id":5234,"verse_id":"MAT.21.37","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.37","text":"The owner’s decision to send his son represents God sending Jesus.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A37/1"}
{"id":5235,"verse_id":"MAT.21.39","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.39","text":"Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A39/3"}
{"id":5236,"verse_id":"MAT.21.42","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.42","text":"A quotation from Ps 118:22-23 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A42/2"}
{"id":5237,"verse_id":"MAT.21.45","translation_id":"net-engnet","book_id":"MAT","chapter":21,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.45","text":"See the note on Pharisees in 3:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2021%3A45/2"}
{"id":5238,"verse_id":"MAT.22.15","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.15","text":"See the note on Pharisees in 3:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A15/1"}
{"id":5239,"verse_id":"MAT.22.16","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.16","text":"The Herodians are mentioned in the NT only once in Matt ( 22:16 = Mark 12:13 ) and twice in Mark ( 3:6; 12:13 ; some mss also read “Herodians” instead of “Herod” in Mark 8:15 ). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A16/1"}
{"id":5240,"verse_id":"MAT.22.16","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.16","text":"Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A16/2"}
{"id":5241,"verse_id":"MAT.22.21","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.21","text":"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.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A21/3"}
{"id":5242,"verse_id":"MAT.22.23","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.23","text":"See the note on Sadducees in 3:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A23/1"}
{"id":5243,"verse_id":"MAT.22.23","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.23","text":"This remark is best regarded as a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A23/2"}
{"id":5244,"verse_id":"MAT.22.24","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.24","text":"A quotation from Deut 25:5 . This practice is called levirate marriage (see also Ruth 4:1-12 ; Mishnah, m. Yevamot; Josephus , Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10 . The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A24/2"}
{"id":5245,"verse_id":"MAT.22.30","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.30","text":"700 {sa}); this coupled with strong internal evidence argues for the shorter reading. Angels do not die, nor do they eat according to Jewish tradition ( 1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A30/1"}
{"id":5246,"verse_id":"MAT.22.32","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.32","text":"A quotation from Exod 3:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A32/1"}
{"id":5247,"verse_id":"MAT.22.32","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.32","text":"He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A32/2"}
{"id":5248,"verse_id":"MAT.22.34","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.34","text":"See the note on Pharisees in 3:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A34/1"}
{"id":5249,"verse_id":"MAT.22.34","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":34,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.34","text":"See the note on Sadducees in 3:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A34/2"}
{"id":5250,"verse_id":"MAT.22.37","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.37","text":"A quotation from Deut 6:5 . The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A37/3"}
{"id":5251,"verse_id":"MAT.22.39","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.39","text":"A quotation from Lev 19:18 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A39/1"}
{"id":5252,"verse_id":"MAT.22.41","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.41","text":"See the note on Pharisees in 3:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A41/2"}
{"id":5253,"verse_id":"MAT.22.42","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.42","text":"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.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A42/2"}
{"id":5254,"verse_id":"MAT.22.44","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.44","text":"The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord ). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A44/1"}
{"id":5255,"verse_id":"MAT.22.44","translation_id":"net-engnet","book_id":"MAT","chapter":22,"verse":44,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.44","text":"A quotation from Ps 110:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2022%3A44/2"}
{"id":5256,"verse_id":"MAT.23.2","translation_id":"net-engnet","book_id":"MAT","chapter":23,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.2","text":"See the note on Pharisees in 3:7 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2023%3A2/3"}
{"id":5257,"verse_id":"MAT.23.5","translation_id":"net-engnet","book_id":"MAT","chapter":23,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.5","text":"Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16 ; Deut 6:8; 11:18 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2023%3A5/2"}
{"id":5258,"verse_id":"MAT.23.6","translation_id":"net-engnet","book_id":"MAT","chapter":23,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.6","text":"See the note on synagogues in 4:23 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2023%3A6/2"}
{"id":5259,"verse_id":"MAT.23.7","translation_id":"net-engnet","book_id":"MAT","chapter":23,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.7","text":"There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2023%3A7/1"}
{"id":5260,"verse_id":"MAT.23.23","translation_id":"net-engnet","book_id":"MAT","chapter":23,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.23","text":"Cumin (alternately spelled cummin ) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2023%3A23/3"}
{"id":5261,"verse_id":"MAT.23.27","translation_id":"net-engnet","book_id":"MAT","chapter":23,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.27","text":"This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος ). See Deut 28:22 ; Ezek 13:10-16 ; Acts 23:3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2023%3A27/2"}
{"id":5262,"verse_id":"MAT.23.34","translation_id":"net-engnet","book_id":"MAT","chapter":23,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.34","text":"See the note on crucified in 20:19 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2023%3A34/3"}
{"id":5263,"verse_id":"MAT.23.34","translation_id":"net-engnet","book_id":"MAT","chapter":23,"verse":34,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"23.34","text":"See the note on synagogues in 4:23 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Matthew%2023%3A34/5"}
{"id":5264,"verse_id":"MAT.23.35","translation_id":"net-engnet","book_id":"MAT","chapter":23,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.35","text":"Spelling of this name ( Βαραχίου , Baraciou ) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2023%3A35/1"}
{"id":5265,"verse_id":"MAT.23.37","translation_id":"net-engnet","book_id":"MAT","chapter":23,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.37","text":"The double use of the city’s name betrays intense emotion. map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2023%3A37/1"}
{"id":5266,"verse_id":"MAT.23.37","translation_id":"net-engnet","book_id":"MAT","chapter":23,"verse":37,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.37","text":"How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2023%3A37/3"}
{"id":5267,"verse_id":"MAT.23.39","translation_id":"net-engnet","book_id":"MAT","chapter":23,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.39","text":"A quotation from Ps 118:26 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2023%3A39/1"}
{"id":5268,"verse_id":"MAT.24.1","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.1","text":"The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A1/2"}
{"id":5269,"verse_id":"MAT.24.2","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.2","text":"With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A2/3"}
{"id":5270,"verse_id":"MAT.24.3","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.3","text":"Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A3/2"}
{"id":5271,"verse_id":"MAT.24.7","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.7","text":"See Isa 5:13-14; 13:6-16 ; Hag 2:6-7 ; Zech 14:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A7/2"}
{"id":5272,"verse_id":"MAT.24.9","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.9","text":"See Matt 5:10-12 ; 1 Cor 1:25-31 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A9/2"}
{"id":5273,"verse_id":"MAT.24.13","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.13","text":"But the person who endures to the end will be saved. Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A13/1"}
{"id":5274,"verse_id":"MAT.24.15","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.15","text":"The reference to the abomination of desolation is an allusion to Dan 9:27 . Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c. , the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24 ; Rev 3:10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A15/1"}
{"id":5275,"verse_id":"MAT.24.16","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.16","text":"Fleeing to the mountains is a key OT image: Gen 19:17 ; Judg 6:2 ; Isa 15:5 ; Jer 16:16 ; Zech 14:5 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A16/1"}
{"id":5276,"verse_id":"MAT.24.17","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.17","text":"On the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A17/1"}
{"id":5277,"verse_id":"MAT.24.17","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.17","text":"The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one’s home.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A17/2"}
{"id":5278,"verse_id":"MAT.24.21","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.21","text":"Suffering unlike anything that has happened . Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A21/2"}
{"id":5279,"verse_id":"MAT.24.27","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.27","text":"The Son of Man’s coming in power will be sudden and obvious like lightning . No one will need to point it out.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A27/1"}
{"id":5280,"verse_id":"MAT.24.29","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.29","text":"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.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A29/3"}
{"id":5281,"verse_id":"MAT.24.30","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"24.30","text":"An allusion to Dan 7:13 . Here is Jesus returning with full authority to judge.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A30/5"}
{"id":5282,"verse_id":"MAT.24.34","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.34","text":"This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά ( genea ) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30 ), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A34/2"}
{"id":5283,"verse_id":"MAT.24.35","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.35","text":"The words that Jesus predicts here will never pass away . They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A35/1"}
{"id":5284,"verse_id":"MAT.24.37","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.37","text":"Like the days of Noah , the time of the flood in Gen 6:5-8:22 , the judgment will come as a surprise as people live their day to day lives.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A37/1"}
{"id":5285,"verse_id":"MAT.24.39","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.39","text":"Like the flood that came and took them all away , the coming judgment associated with the Son of Man will condemn many.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A39/1"}
{"id":5286,"verse_id":"MAT.24.40","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.40","text":"There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A40/1"}
{"id":5287,"verse_id":"MAT.24.43","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.43","text":"On Jesus pictured as a returning thief , see 1 Thess 5:2, 4 ; 2 Pet 3:10 ; Rev 3:3; 16:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A43/1"}
{"id":5288,"verse_id":"MAT.24.44","translation_id":"net-engnet","book_id":"MAT","chapter":24,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.44","text":"Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer ( at an hour when you do not expect him ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2024%3A44/1"}
{"id":5289,"verse_id":"MAT.25.15","translation_id":"net-engnet","book_id":"MAT","chapter":25,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.15","text":"A talent was equal to 6000 denarii. See the note on this term in 18:24 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2025%3A15/2"}
{"id":5290,"verse_id":"MAT.25.27","translation_id":"net-engnet","book_id":"MAT","chapter":25,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.27","text":"That is, “If you really feared me you should have done a minimum to get what I asked for.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2025%3A27/2"}
{"id":5291,"verse_id":"MAT.25.29","translation_id":"net-engnet","book_id":"MAT","chapter":25,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.29","text":"The one who has nothing has even what he seems to have taken from him , ending up with no reward at all (see also Luke 8:18 ). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2025%3A29/2"}
{"id":5292,"verse_id":"MAT.26.2","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.2","text":"See the note on crucified in 20:19 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A2/2"}
{"id":5293,"verse_id":"MAT.26.5","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.5","text":"The suggestion here is that Jesus was too popular to openly arrest him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A5/1"}
{"id":5294,"verse_id":"MAT.26.7","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.7","text":"A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A7/1"}
{"id":5295,"verse_id":"MAT.26.17","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.17","text":"This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see ). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people ( m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20 ). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A17/3"}
{"id":5296,"verse_id":"MAT.26.23","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.23","text":"The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A23/2"}
{"id":5297,"verse_id":"MAT.26.28","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.28","text":"33 pc mae), the likelihood of homoioteleuton becomes rather remote. Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31 . Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A28/2"}
{"id":5298,"verse_id":"MAT.26.30","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.30","text":"After singing a hymn. The Hallel Psalms ( Pss 113-118 ) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A30/2"}
{"id":5299,"verse_id":"MAT.26.31","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.31","text":"A quotation from Zech 13:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A31/1"}
{"id":5300,"verse_id":"MAT.26.39","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.39","text":"This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9 ; Isa 51:17, 19, 22 for this figure.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A39/3"}
{"id":5301,"verse_id":"MAT.26.48","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.48","text":"This remark is parenthetical within the narrative and has thus been placed in parentheses.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A48/3"}
{"id":5302,"verse_id":"MAT.26.49","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.49","text":"Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A49/2"}
{"id":5303,"verse_id":"MAT.26.53","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":53,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.53","text":"A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A53/1"}
{"id":5304,"verse_id":"MAT.26.58","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":58,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.58","text":"The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A58/2"}
{"id":5305,"verse_id":"MAT.26.64","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":64,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.64","text":"An allusion to Ps 110:1 . This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A64/1"}
{"id":5306,"verse_id":"MAT.26.64","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":64,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.64","text":"The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A64/2"}
{"id":5307,"verse_id":"MAT.26.64","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":64,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.64","text":"An allusion to Dan 7:13 (see also Matt 24:30 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A64/3"}
{"id":5308,"verse_id":"MAT.26.75","translation_id":"net-engnet","book_id":"MAT","chapter":26,"verse":75,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.75","text":"When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2026%3A75/1"}
{"id":5309,"verse_id":"MAT.27.2","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.2","text":"The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A2/3"}
{"id":5310,"verse_id":"MAT.27.10","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.10","text":"The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13 , but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn ( Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A10/1"}
{"id":5311,"verse_id":"MAT.27.11","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.11","text":"“ Are you the king of the Jews? ” Pilate was interested in this charge because of its political implications of sedition against Rome.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A11/3"}
{"id":5312,"verse_id":"MAT.27.11","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"27.11","text":"The reply “ You say so ” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A11/5"}
{"id":5313,"verse_id":"MAT.27.15","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.15","text":"The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15 ; John 18:39 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A15/1"}
{"id":5314,"verse_id":"MAT.27.18","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.18","text":"This is a parenthetical note by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A18/1"}
{"id":5315,"verse_id":"MAT.27.24","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.24","text":"You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4 . The expression is identical except that in 27:4 it is singular and here it is plural.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A24/2"}
{"id":5316,"verse_id":"MAT.27.26","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.26","text":"See the note on crucified in 20:19 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A26/3"}
{"id":5317,"verse_id":"MAT.27.27","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.27","text":"A Roman cohort was a tenth of a legion, about 500-600 soldiers.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A27/2"}
{"id":5318,"verse_id":"MAT.27.28","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.28","text":"The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A28/2"}
{"id":5319,"verse_id":"MAT.27.29","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.29","text":"The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18 ) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A29/2"}
{"id":5320,"verse_id":"MAT.27.32","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.32","text":"Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio , mentioned in Matt 27:26 ; Mark 15:15 ; John 19:1 ), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum , since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A32/3"}
{"id":5321,"verse_id":"MAT.27.33","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.33","text":"A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον ( kranion ) is calvaria , from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A33/3"}
{"id":5322,"verse_id":"MAT.27.34","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.34","text":"It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A34/2"}
{"id":5323,"verse_id":"MAT.27.35","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.35","text":"See the note on crucified in 20:19 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A35/2"}
{"id":5324,"verse_id":"MAT.27.37","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.37","text":"Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A37/2"}
{"id":5325,"verse_id":"MAT.27.40","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.40","text":"There is rich irony in the statements of those who were passing by, “s ave yourself! ” and “ come down from the cross! ” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A40/1"}
{"id":5326,"verse_id":"MAT.27.43","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.43","text":"An allusion to Ps 22:8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A43/1"}
{"id":5327,"verse_id":"MAT.27.44","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.44","text":"Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A44/2"}
{"id":5328,"verse_id":"MAT.27.45","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.45","text":"This imagery has parallels to the Day of the Lord: Joel 2:10 ; Amos 8:9 ; Zeph 1:15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A45/2"}
{"id":5329,"verse_id":"MAT.27.46","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.46","text":"A quotation from Ps 22:1 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A46/3"}
{"id":5330,"verse_id":"MAT.27.48","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.48","text":"Sour wine refers to cheap wine that was called in Latin posca , a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A48/2"}
{"id":5331,"verse_id":"MAT.27.54","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":54,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.54","text":"See the note on the word centurion in Matt 8:5 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A54/1"}
{"id":5332,"verse_id":"MAT.27.58","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":58,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.58","text":"Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43 , Luke 23:51 ). He did this because he sought to give Jesus an honorable burial.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A58/1"}
{"id":5333,"verse_id":"MAT.27.62","translation_id":"net-engnet","book_id":"MAT","chapter":27,"verse":62,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.62","text":"See the note on Pharisees in 3:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2027%3A62/2"}
{"id":5334,"verse_id":"MAT.28.5","translation_id":"net-engnet","book_id":"MAT","chapter":28,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.5","text":"See the note on crucified in 20:19 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Matthew%2028%3A5/3"}
{"id":5335,"verse_id":"MAT.28.20","translation_id":"net-engnet","book_id":"MAT","chapter":28,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.20","text":"I am with you . Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” ( 1:23 , in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Matthew%2028%3A20/2"}
{"id":5336,"verse_id":"MRK.1.1","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"By the time Mark wrote, the word gospel had become a technical term referring to the preaching about Jesus Christ and God’s saving power accomplished through him for all who believe (cf. Rom 1:16 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A1/1"}
{"id":5337,"verse_id":"MRK.1.1","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.1","text":"33 Ï also have τοῦ [ tou ] before θεοῦ ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1 , in uncial script, would have looked like this: iu_c_r_u_u_u_q_u_ . With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39 , where the centurion claims that Jesus was υἱὸς θεοῦ ( Juios qeou , “son of God”). Even though א is in general one of the best NT mss , its testimony is not quite as preeminent in this situation. There are several other instances in which it breaks up chains of genitives ending in ου (cf., e.g., Acts 28:31 ; Col 2:2 ; Heb 12:2 ; Rev 12:14; 15:7; 22:1 ), showing that there is a significantly higher possibility of accidental scribal omission in a case like this. This christological inclusio parallels both Matthew (“Immanuel…God with us” in 1:23 /“I am with you” in 28:20) and John (“the Word was God” in 1:1 /“My Lord and my God” in 20:28), probably reflecting nascent christological development and articulation. The first verse of Mark’s Gospel appears to function as a title: The beginning of the gospel of Jesus Christ, the Son of God . It is not certain, however, whether Mark intended it to refer to the entire Gospel, to the ministry of John the Baptist, or through the use of the term beginning ( ἀρχή , arch ) to allude to Genesis 1:1 (in the Greek Bible, LXX). The most likely option is that the statement as a whole is an allusion to Genesis 1:1 and that Mark is saying that with the “good news” of the coming of Christ, God is commencing a “new beginning.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A1/3"}
{"id":5338,"verse_id":"MRK.1.2","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.2","text":"The opening lines of the quotation are from Exod 23:20 ; Mal 3:1 . Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A2/2"}
{"id":5339,"verse_id":"MRK.1.3","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.3","text":"This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A3/1"}
{"id":5340,"verse_id":"MRK.1.3","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.3","text":"A quotation from Isa 40:3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A3/2"}
{"id":5341,"verse_id":"MRK.1.4","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.4","text":"A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A4/3"}
{"id":5342,"verse_id":"MRK.1.6","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.6","text":"John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4 ); his appearance is similar to the Prophet Elijah ( 2 Kgs 1:8 ). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A6/1"}
{"id":5343,"verse_id":"MRK.1.10","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.10","text":"The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A10/3"}
{"id":5344,"verse_id":"MRK.1.13","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.13","text":"The forty days may allude to the experience of Moses ( Exod 34:28 ), Elijah ( 1 Kgs 19:8, 15 ), or David and Goliath ( 1 Sam 17:16 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A13/1"}
{"id":5345,"verse_id":"MRK.1.15","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.15","text":"The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A15/2"}
{"id":5346,"verse_id":"MRK.1.16","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.16","text":"This is a parenthetical comment by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A16/1"}
{"id":5347,"verse_id":"MRK.1.18","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.18","text":"The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A18/1"}
{"id":5348,"verse_id":"MRK.1.21","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.21","text":"Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A21/2"}
{"id":5349,"verse_id":"MRK.1.21","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.21","text":"The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41 ). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A21/5"}
{"id":5350,"verse_id":"MRK.1.22","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.22","text":"Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority . A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A22/2"}
{"id":5351,"verse_id":"MRK.1.23","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.23","text":"Unclean spirit refers to an evil spirit.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A23/1"}
{"id":5352,"verse_id":"MRK.1.24","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.24","text":"The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A24/2"}
{"id":5353,"verse_id":"MRK.1.25","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.25","text":"The command Come out of him! is an example of Jesus’ authority (see v. 32 ). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A25/3"}
{"id":5354,"verse_id":"MRK.1.29","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.29","text":"See the note on synagogue in 1:21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A29/2"}
{"id":5355,"verse_id":"MRK.1.34","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.34","text":"Note how the author distinguishes healing from exorcism here, implying that the two are not identical.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A34/2"}
{"id":5356,"verse_id":"MRK.1.34","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":34,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.34","text":"Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A34/4"}
{"id":5357,"verse_id":"MRK.1.39","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.39","text":"See the note on synagogue in 1:21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A39/2"}
{"id":5358,"verse_id":"MRK.1.40","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.40","text":"The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured ( Lev 13:45-46 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A40/2"}
{"id":5359,"verse_id":"MRK.1.41","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.41","text":"Touched. This touch would have rendered Jesus ceremonially unclean ( Lev 14:46 ; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A41/3"}
{"id":5360,"verse_id":"MRK.1.44","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.44","text":"The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A44/2"}
{"id":5361,"verse_id":"MRK.1.44","translation_id":"net-engnet","book_id":"MRK","chapter":1,"verse":44,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.44","text":"On the phrase bring the offering that Moses commanded see Lev 14:1-32 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%201%3A44/3"}
{"id":5362,"verse_id":"MRK.2.1","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.1","text":"Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A1/2"}
{"id":5363,"verse_id":"MRK.2.4","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.4","text":"A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A4/1"}
{"id":5364,"verse_id":"MRK.2.5","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.5","text":"The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A5/1"}
{"id":5365,"verse_id":"MRK.2.5","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.5","text":"The passive voice here is a divine passive ( ExSyn 437). It is clear that God does the forgiving.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A5/2"}
{"id":5366,"verse_id":"MRK.2.7","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.7","text":"Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A7/1"}
{"id":5367,"verse_id":"MRK.2.9","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.9","text":"Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A9/1"}
{"id":5368,"verse_id":"MRK.2.10","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.10","text":"Now Jesus put the two actions together. The walking of the man would be proof ( so that you may know ) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A10/1"}
{"id":5369,"verse_id":"MRK.2.10","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.10","text":"The term Son of Man , which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A10/2"}
{"id":5370,"verse_id":"MRK.2.10","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":10,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.10","text":"Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A10/3"}
{"id":5371,"verse_id":"MRK.2.15","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.15","text":"The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A15/4"}
{"id":5372,"verse_id":"MRK.2.16","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.16","text":"Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A16/2"}
{"id":5373,"verse_id":"MRK.2.16","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.16","text":"The issue here is inappropriate associations. 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.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A16/3"}
{"id":5374,"verse_id":"MRK.2.17","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.17","text":"Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A17/1"}
{"id":5375,"verse_id":"MRK.2.18","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.18","text":"John refers to John the Baptist.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A18/2"}
{"id":5376,"verse_id":"MRK.2.18","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.18","text":"See the note on Pharisees in 2:16 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A18/3"}
{"id":5377,"verse_id":"MRK.2.18","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":18,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.18","text":"John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly ( Lev 16:29-34; 23:26-32 ; Num 29:7-11 ). The zealous fasted twice a week on Monday and Thursday.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A18/4"}
{"id":5378,"verse_id":"MRK.2.19","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.19","text":"The expression while the bridegroom is with them is an allusion to messianic times ( John 3:29 ; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A19/3"}
{"id":5379,"verse_id":"MRK.2.20","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.20","text":"The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27 ff. (cf. 8:31; 9:31; 10:33 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A20/1"}
{"id":5380,"verse_id":"MRK.2.22","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.22","text":"Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A22/1"}
{"id":5381,"verse_id":"MRK.2.22","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.22","text":"The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A22/2"}
{"id":5382,"verse_id":"MRK.2.24","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.24","text":"See the note on Pharisees in 2:16 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A24/2"}
{"id":5383,"verse_id":"MRK.2.26","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.26","text":"Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A26/3"}
{"id":5384,"verse_id":"MRK.2.26","translation_id":"net-engnet","book_id":"MRK","chapter":2,"verse":26,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.26","text":"See 1 Sam 21:1-6 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%202%3A26/4"}
{"id":5385,"verse_id":"MRK.3.1","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.1","text":"See the note on synagogue in 1:21 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A1/3"}
{"id":5386,"verse_id":"MRK.3.1","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.1","text":"Withered means the man’s hand was shrunken and paralyzed.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A1/4"}
{"id":5387,"verse_id":"MRK.3.2","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A2/1"}
{"id":5388,"verse_id":"MRK.3.2","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.2","text":"The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A2/3"}
{"id":5389,"verse_id":"MRK.3.5","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.5","text":"The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A5/3"}
{"id":5390,"verse_id":"MRK.3.6","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.6","text":"See the note on Pharisees in 2:16 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A6/2"}
{"id":5391,"verse_id":"MRK.3.8","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.8","text":"These last two locations, Tyre and Sidon , represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions. map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A8/4"}
{"id":5392,"verse_id":"MRK.3.11","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.11","text":"Unclean spirits refers to evil spirits.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A11/1"}
{"id":5393,"verse_id":"MRK.3.12","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.12","text":"Jesus did not permit the demons to make him known because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15 ). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him ( 14:61-62 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A12/2"}
{"id":5394,"verse_id":"MRK.3.14","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.14","text":"The term apostles is rare in the gospels, found only here and Mark 6:30 , Matt 10:2 , and six more times in Luke ( 6:13; 9:10; 11:49; 17:5; 22:14; 24:10 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A14/2"}
{"id":5395,"verse_id":"MRK.3.16","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.16","text":"In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4 ; Luke 6:13-16 ; Acts 1:13 ) and the first four are always the same, though not in the same order after Peter.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A16/2"}
{"id":5396,"verse_id":"MRK.3.18","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.18","text":"Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A18/1"}
{"id":5397,"verse_id":"MRK.3.18","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.18","text":"This is the “doubting Thomas” of John 20:24-29 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A18/2"}
{"id":5398,"verse_id":"MRK.3.19","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.19","text":"There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John , 304.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A19/1"}
{"id":5399,"verse_id":"MRK.3.23","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.23","text":"Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26 ) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28 ) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation ( 1:12-13 ) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30 ). For an explanation of what a parable is, see the note on parables in 4:2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A23/2"}
{"id":5400,"verse_id":"MRK.3.24","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.24","text":"The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A24/1"}
{"id":5401,"verse_id":"MRK.3.27","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.27","text":"The strong man here pictures Satan.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A27/1"}
{"id":5402,"verse_id":"MRK.3.27","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.27","text":"Some see the imagery here as similar to Eph 4:7-10 , although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A27/2"}
{"id":5403,"verse_id":"MRK.3.29","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.29","text":"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.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A29/1"}
{"id":5404,"verse_id":"MRK.3.30","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.30","text":"Unclean spirit refers to an evil spirit.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A30/1"}
{"id":5405,"verse_id":"MRK.3.31","translation_id":"net-engnet","book_id":"MRK","chapter":3,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.31","text":"The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%203%3A31/3"}
{"id":5406,"verse_id":"MRK.4.2","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.2","text":"Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28 ), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A2/1"}
{"id":5407,"verse_id":"MRK.4.3","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.3","text":"A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots ( Isa 55:10-11 ). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God (cf. 4:11 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A3/1"}
{"id":5408,"verse_id":"MRK.4.5","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.5","text":"The rocky ground in Palestine would be a limestone base lying right under the soil.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A5/1"}
{"id":5409,"verse_id":"MRK.4.7","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.7","text":"Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A7/1"}
{"id":5410,"verse_id":"MRK.4.7","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.7","text":"That is, crowded out the good plants.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A7/2"}
{"id":5411,"verse_id":"MRK.4.12","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.12","text":"A quotation from Isa 6:9-10 . Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A12/1"}
{"id":5412,"verse_id":"MRK.4.15","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.15","text":"Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A15/1"}
{"id":5413,"verse_id":"MRK.4.15","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.15","text":"The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A15/2"}
{"id":5414,"verse_id":"MRK.4.19","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.19","text":"That is, their concern for spiritual things is crowded out by material things.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A19/3"}
{"id":5415,"verse_id":"MRK.4.21","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.21","text":"The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A21/1"}
{"id":5416,"verse_id":"MRK.4.25","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.25","text":"What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A25/2"}
{"id":5417,"verse_id":"MRK.4.29","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.29","text":"Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24-30 ) and presents a complete picture of the coming of God’s kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A29/2"}
{"id":5418,"verse_id":"MRK.4.31","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.31","text":"Mustard seeds are known for their tiny size.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A31/1"}
{"id":5419,"verse_id":"MRK.4.32","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.32","text":"The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A32/3"}
{"id":5420,"verse_id":"MRK.4.39","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.39","text":"Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30 . When Jesus rebuked the wind and the sea he was making a statement about who he was.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A39/3"}
{"id":5421,"verse_id":"MRK.4.41","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.41","text":"Jesus’ authority over creation raised a question for the disciples about who he was exactly ( Who then is this? ). This verse shows that the disciples followed Jesus even though they did not know all about him yet.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A41/1"}
{"id":5422,"verse_id":"MRK.4.41","translation_id":"net-engnet","book_id":"MRK","chapter":4,"verse":41,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.41","text":"This section in Mark ( 4:35-5:43 ) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right 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.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%204%3A41/2"}
{"id":5423,"verse_id":"MRK.5.1","translation_id":"net-engnet","book_id":"MRK","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.1","text":"bo) have “Gergesenes.” Others ( א * B D latt sa) have “Gerasenes,” which is the reading followed in the translation here and in Luke 8:26 . The difference between Matthew and Mark (which is parallel to Luke) may well have to do with uses of variant regional terms. The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%205%3A1/2"}
{"id":5424,"verse_id":"MRK.5.2","translation_id":"net-engnet","book_id":"MRK","chapter":5,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.2","text":"Unclean spirit refers to an evil spirit.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%205%3A2/2"}
{"id":5425,"verse_id":"MRK.5.7","translation_id":"net-engnet","book_id":"MRK","chapter":5,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.7","text":"Though it seems unusual for a demon to invoke God’s name ( “I implore you by God” ) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%205%3A7/3"}
{"id":5426,"verse_id":"MRK.5.8","translation_id":"net-engnet","book_id":"MRK","chapter":5,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.8","text":"This is a parenthetical explanation by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%205%3A8/2"}
{"id":5427,"verse_id":"MRK.5.9","translation_id":"net-engnet","book_id":"MRK","chapter":5,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.9","text":"The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%205%3A9/2"}
{"id":5428,"verse_id":"MRK.5.13","translation_id":"net-engnet","book_id":"MRK","chapter":5,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.13","text":"Many have discussed why Jesus gave them permission , since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%205%3A13/2"}
{"id":5429,"verse_id":"MRK.5.19","translation_id":"net-engnet","book_id":"MRK","chapter":5,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.19","text":"Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43 ) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock ( Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%205%3A19/3"}
{"id":5430,"verse_id":"MRK.5.20","translation_id":"net-engnet","book_id":"MRK","chapter":5,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.20","text":"The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%205%3A20/2"}
{"id":5431,"verse_id":"MRK.5.20","translation_id":"net-engnet","book_id":"MRK","chapter":5,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.20","text":"Note that the man could not separate what God had done from the one through whom God had done it ( what Jesus had done for him ). This man was called to witness to God’s goodness at home.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%205%3A20/3"}
{"id":5432,"verse_id":"MRK.5.25","translation_id":"net-engnet","book_id":"MRK","chapter":5,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.25","text":"This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56 . Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%205%3A25/3"}
{"id":5433,"verse_id":"MRK.5.35","translation_id":"net-engnet","book_id":"MRK","chapter":5,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.35","text":"See the note on synagogue rulers in 5:22 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%205%3A35/1"}
{"id":5434,"verse_id":"MRK.5.38","translation_id":"net-engnet","book_id":"MRK","chapter":5,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.38","text":"This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%205%3A38/2"}
{"id":5435,"verse_id":"MRK.5.43","translation_id":"net-engnet","book_id":"MRK","chapter":5,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.43","text":"That no one should know about this. See the note on the phrase who he was in 3:12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%205%3A43/1"}
{"id":5436,"verse_id":"MRK.6.1","translation_id":"net-engnet","book_id":"MRK","chapter":6,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.1","text":"Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%206%3A1/2"}
{"id":5437,"verse_id":"MRK.6.2","translation_id":"net-engnet","book_id":"MRK","chapter":6,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.2","text":"See the note on synagogue in 1:21 . Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%206%3A2/1"}
{"id":5438,"verse_id":"MRK.6.3","translation_id":"net-engnet","book_id":"MRK","chapter":6,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.3","text":"The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2 ; John 6:42; 8:41; 9:29 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%206%3A3/2"}
{"id":5439,"verse_id":"MRK.6.7","translation_id":"net-engnet","book_id":"MRK","chapter":6,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.7","text":"The phrase unclean spirits refers to evil spirits.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%206%3A7/2"}
{"id":5440,"verse_id":"MRK.6.8","translation_id":"net-engnet","book_id":"MRK","chapter":6,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.8","text":"Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%206%3A8/1"}
{"id":5441,"verse_id":"MRK.6.10","translation_id":"net-engnet","book_id":"MRK","chapter":6,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.10","text":"Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%206%3A10/1"}
{"id":5442,"verse_id":"MRK.6.11","translation_id":"net-engnet","book_id":"MRK","chapter":6,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.11","text":"To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11 ; Acts 13:51; 18:6 . It was a sign of rejection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%206%3A11/1"}
{"id":5443,"verse_id":"MRK.6.14","translation_id":"net-engnet","book_id":"MRK","chapter":6,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.14","text":"Herod was technically not a king , but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king ( Matt 14:9 , Mark 6:14-29 ), reflecting popular usage rather than an official title.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%206%3A14/2"}
{"id":5444,"verse_id":"MRK.6.18","translation_id":"net-engnet","book_id":"MRK","chapter":6,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.18","text":"It is not lawful for you to have your brother’s wife. This was a violation of OT law ( Lev 18:16; 20:21 ). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%206%3A18/2"}
{"id":5445,"verse_id":"MRK.6.23","translation_id":"net-engnet","book_id":"MRK","chapter":6,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.23","text":"The expression up to half my kingdom is a proverbial comment meaning “great wealth.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%206%3A23/2"}
{"id":5446,"verse_id":"MRK.6.37","translation_id":"net-engnet","book_id":"MRK","chapter":6,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.37","text":"The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day’s wage for a laborer. Two hundred denarii was thus approximately equal to eight months’ wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus’ request is his way of causing them to trust him as part of their growth in discipleship.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%206%3A37/3"}
{"id":5447,"verse_id":"MRK.6.48","translation_id":"net-engnet","book_id":"MRK","chapter":6,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"6.48","text":"The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22 ). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Mark%206%3A48/5"}
{"id":5448,"verse_id":"MRK.6.53","translation_id":"net-engnet","book_id":"MRK","chapter":6,"verse":53,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.53","text":"Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34 ). This name was also sometimes used for the Sea of Galilee ( Luke 5:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%206%3A53/1"}
{"id":5449,"verse_id":"MRK.7.1","translation_id":"net-engnet","book_id":"MRK","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.1","text":"See the note on Pharisees in 2:16 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%207%3A1/2"}
{"id":5450,"verse_id":"MRK.7.4","translation_id":"net-engnet","book_id":"MRK","chapter":7,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.4","text":"Verses 3-4 represent parenthetical remarks by the author, giving background information.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%207%3A4/2"}
{"id":5451,"verse_id":"MRK.7.7","translation_id":"net-engnet","book_id":"MRK","chapter":7,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.7","text":"A quotation from Isa 29:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%207%3A7/1"}
{"id":5452,"verse_id":"MRK.7.10","translation_id":"net-engnet","book_id":"MRK","chapter":7,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.10","text":"A quotation from Exod 20:12 ; Deut 5:16 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%207%3A10/1"}
{"id":5453,"verse_id":"MRK.7.10","translation_id":"net-engnet","book_id":"MRK","chapter":7,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.10","text":"A quotation from Exod 21:17 ; Lev 20:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%207%3A10/2"}
{"id":5454,"verse_id":"MRK.7.11","translation_id":"net-engnet","book_id":"MRK","chapter":7,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.11","text":"Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%207%3A11/1"}
{"id":5455,"verse_id":"MRK.7.19","translation_id":"net-engnet","book_id":"MRK","chapter":7,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.19","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%207%3A19/2"}
{"id":5456,"verse_id":"MRK.7.25","translation_id":"net-engnet","book_id":"MRK","chapter":7,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.25","text":"Unclean spirit refers to an evil spirit.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%207%3A25/1"}
{"id":5457,"verse_id":"MRK.7.31","translation_id":"net-engnet","book_id":"MRK","chapter":7,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"7.31","text":"The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Mark%207%3A31/5"}
{"id":5458,"verse_id":"MRK.7.33","translation_id":"net-engnet","book_id":"MRK","chapter":7,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.33","text":"After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT) , 267 n. 78.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%207%3A33/3"}
{"id":5459,"verse_id":"MRK.7.34","translation_id":"net-engnet","book_id":"MRK","chapter":7,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.34","text":"The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%207%3A34/2"}
{"id":5460,"verse_id":"MRK.8.9","translation_id":"net-engnet","book_id":"MRK","chapter":8,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.9","text":"The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%208%3A9/1"}
{"id":5461,"verse_id":"MRK.8.9","translation_id":"net-engnet","book_id":"MRK","chapter":8,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.9","text":"Mark 8:1-10 . Many commentators, on the basis of similarities between this account of the feeding of the multitude ( 8:1-10 ) and that in 6:30-44 , have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%208%3A9/3"}
{"id":5462,"verse_id":"MRK.8.10","translation_id":"net-engnet","book_id":"MRK","chapter":8,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.10","text":"The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%208%3A10/1"}
{"id":5463,"verse_id":"MRK.8.11","translation_id":"net-engnet","book_id":"MRK","chapter":8,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.11","text":"See the note on Pharisees in 2:16 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%208%3A11/1"}
{"id":5464,"verse_id":"MRK.8.11","translation_id":"net-engnet","book_id":"MRK","chapter":8,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.11","text":"What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%208%3A11/3"}
{"id":5465,"verse_id":"MRK.8.15","translation_id":"net-engnet","book_id":"MRK","chapter":8,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.15","text":"See the note on Pharisees in 2:16 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%208%3A15/3"}
{"id":5466,"verse_id":"MRK.8.21","translation_id":"net-engnet","book_id":"MRK","chapter":8,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.21","text":"Do you still not understand? The disciples in Mark’s Gospel often misunderstood the miracles of Jesus as well as his teaching. Between Matthew, Mark, and Luke, Mark paints the most revealing portrait of the shortcomings of the Twelve (cf. 6:51-52; 7:17-19; 8:1-10, 14-21, 27-30, 33; 9:5, 10, 33; 10:28, 35-45; 14:19, 29-31, 32-37, 50, 66-72 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%208%3A21/2"}
{"id":5467,"verse_id":"MRK.8.28","translation_id":"net-engnet","book_id":"MRK","chapter":8,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.28","text":"The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11 , Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%208%3A28/2"}
{"id":5468,"verse_id":"MRK.8.30","translation_id":"net-engnet","book_id":"MRK","chapter":8,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.30","text":"Mark 8:27-10:52 . The entire section 8:27-10:52 is built around three passion predictions of Jesus ( 8:31; 9:31; 10:33 ). These predictions form the structure of the section, the content for the section (Jesus’ suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself ( 8:34-38 ); (2) humility and serving ( 9:33-37 ); (3) suffering, humble service, and not lording it over people ( 10:35-45 ). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT) , 292-94.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%208%3A30/2"}
{"id":5469,"verse_id":"MRK.8.31","translation_id":"net-engnet","book_id":"MRK","chapter":8,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.31","text":"The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%208%3A31/3"}
{"id":5470,"verse_id":"MRK.8.34","translation_id":"net-engnet","book_id":"MRK","chapter":8,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.34","text":"To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Mark%208%3A34/5"}
{"id":5471,"verse_id":"MRK.8.35","translation_id":"net-engnet","book_id":"MRK","chapter":8,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.35","text":"The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%208%3A35/2"}
{"id":5472,"verse_id":"MRK.8.38","translation_id":"net-engnet","book_id":"MRK","chapter":8,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.38","text":"How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%208%3A38/1"}
{"id":5473,"verse_id":"MRK.9.1","translation_id":"net-engnet","book_id":"MRK","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.1","text":"Several suggestions have been made as to the referent for the phrase the kingdom of God come with power : (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death ( 8:31; 9:31; 10:33 ), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%209%3A1/4"}
{"id":5474,"verse_id":"MRK.9.2","translation_id":"net-engnet","book_id":"MRK","chapter":9,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.2","text":"In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven ( 1 Cor 15:42-49 ; 2 Cor 5:1-10 ). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in . So the disciples saw Jesus transfigured , and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%209%3A2/2"}
{"id":5475,"verse_id":"MRK.9.4","translation_id":"net-engnet","book_id":"MRK","chapter":9,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.4","text":"Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office ( Acts 3:18-22 ) and Elijah pictures the presence of the last days ( Mal 4:5-6 ), the prophet of the eschaton (the end times).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%209%3A4/1"}
{"id":5476,"verse_id":"MRK.9.6","translation_id":"net-engnet","book_id":"MRK","chapter":9,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.6","text":"This is a parenthetical note by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%209%3A6/1"}
{"id":5477,"verse_id":"MRK.9.7","translation_id":"net-engnet","book_id":"MRK","chapter":9,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.7","text":"This cloud is the cloud of God’s presence and the voice is his as well.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%209%3A7/2"}
{"id":5478,"verse_id":"MRK.9.7","translation_id":"net-engnet","book_id":"MRK","chapter":9,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"9.7","text":"The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Mark%209%3A7/5"}
{"id":5479,"verse_id":"MRK.9.19","translation_id":"net-engnet","book_id":"MRK","chapter":9,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"9.19","text":"The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Mark%209%3A19/6"}
{"id":5480,"verse_id":"MRK.9.25","translation_id":"net-engnet","book_id":"MRK","chapter":9,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.25","text":"Unclean spirit refers to an evil spirit.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%209%3A25/2"}
{"id":5481,"verse_id":"MRK.9.31","translation_id":"net-engnet","book_id":"MRK","chapter":9,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.31","text":"They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%209%3A31/4"}
{"id":5482,"verse_id":"MRK.9.37","translation_id":"net-engnet","book_id":"MRK","chapter":9,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.37","text":"Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%209%3A37/2"}
{"id":5483,"verse_id":"MRK.9.43","translation_id":"net-engnet","book_id":"MRK","chapter":9,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.43","text":"The word translated hell is “Gehenna” ( γέεννα , geenna ), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35 ), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%209%3A43/2"}
{"id":5484,"verse_id":"MRK.9.49","translation_id":"net-engnet","book_id":"MRK","chapter":9,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.49","text":") have both readings, “Everyone will be salted with fire, and every sacrifice will be salted with salt.” An early scribe may have written the LXX text of Lev 2:13 (“Every sacrifice offering of yours shall be salted with salt”) in the margin of his ms. At a later stage, copyists would either replace the text with this marginal note or add the note to the text. The longer reading thus seems to be the result of the conflation of the Alexandrian reading “salted with fire” and the Western reading “salted with salt.” The reading adopted by the text enjoys the best support and explains the other readings in the ms tradition. The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%209%3A49/1"}
{"id":5485,"verse_id":"MRK.9.50","translation_id":"net-engnet","book_id":"MRK","chapter":9,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.50","text":"Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%209%3A50/1"}
{"id":5486,"verse_id":"MRK.9.50","translation_id":"net-engnet","book_id":"MRK","chapter":9,"verse":50,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.50","text":"The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud ( b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24 , where it is likewise impossible for the camel to go through the eye of a sewing needle.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%209%3A50/2"}
{"id":5487,"verse_id":"MRK.10.2","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.2","text":"700 892). Another consideration is the possibility that very early in the transmissional history, scribes naturally inserted the most obvious subject (the Pharisees would be the obvious candidates as the ones to test Jesus). This may account for the reading with δέ , since Mark nowhere else uses this conjunction to introduce the Pharisees into the narrative. As solid as the internal arguments against the longer reading seem to be, the greatest weakness is the witnesses that support it. The Western mss are prone to alter the text by adding, deleting, substituting, or rearranging large amounts of material. There are times when the rationale for this seems inexplicable. In light of the much stronger evidence for “the Pharisees came,” even though it occurs in various permutations, it is probably wisest to retain the words. This judgment, however, is hardly certain. See the note on Pharisees in 2:16 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A2/1"}
{"id":5488,"verse_id":"MRK.10.6","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.6","text":"A quotation from Gen 1:27; 5:2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A6/2"}
{"id":5489,"verse_id":"MRK.10.8","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.8","text":"A quotation from Gen 2:24 . The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A8/1"}
{"id":5490,"verse_id":"MRK.10.12","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.12","text":"It was not uncommon in Jesus’ day for a Jewish man to divorce his wife, but it was extremely rare for a wife to initiate such an action against her husband, since among many things it would have probably left her destitute and without financial support. Mark’s inclusion of the statement And if she divorces her husband and marries another, she commits adultery (v. 12 ) reflects more the problem of the predominantly Gentile church in Rome to which he was writing. As such it may be an interpretive and parenthetical comment by the author rather than part of the saying by Jesus, which would stop at the end of v. 11 . As such it should then be placed in parentheses. Further NT passages that deal with the issue of divorce and remarriage are Matt 5:31-32; 19:1-12 ; Luke 16:18 ; .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A12/1"}
{"id":5491,"verse_id":"MRK.10.14","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.14","text":"The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A14/1"}
{"id":5492,"verse_id":"MRK.10.15","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.15","text":"On receive see John 1:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A15/2"}
{"id":5493,"verse_id":"MRK.10.15","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.15","text":"The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A15/3"}
{"id":5494,"verse_id":"MRK.10.17","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.17","text":"The rich man wanted to know what he must do to inherit eternal life , but Jesus had just finished teaching that eternal life was not earned but simply received ( 10:15 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A17/3"}
{"id":5495,"verse_id":"MRK.10.18","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.18","text":"Jesus’ response, Why do you call me good? , was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A18/1"}
{"id":5496,"verse_id":"MRK.10.19","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.19","text":"A quotation from Exod 20:12-16 ; Deut 5:16-20 , except for do not defraud , which is an allusion to Deut 24:14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A19/1"}
{"id":5497,"verse_id":"MRK.10.20","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.20","text":"Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A20/4"}
{"id":5498,"verse_id":"MRK.10.21","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.21","text":"The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven . Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A21/2"}
{"id":5499,"verse_id":"MRK.10.25","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.25","text":"The referent of the eye of a needle is a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A25/2"}
{"id":5500,"verse_id":"MRK.10.26","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.26","text":"The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved ?","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A26/3"}
{"id":5501,"verse_id":"MRK.10.28","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.28","text":"Peter wants reassurance that the disciples’ response and sacrifice has been noticed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A28/1"}
{"id":5502,"verse_id":"MRK.10.30","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.30","text":"Note that Mark (see also Matt 19:29 ; Luke 10:25, 18:30 ) portrays eternal life as something one receives in the age to come , unlike John, who emphasizes the possibility of receiving eternal life in the present ( John 5:24 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A30/3"}
{"id":5503,"verse_id":"MRK.10.39","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.39","text":"No more naïve words have ever been spoken as those found here coming from James and John, “ We are able .” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A39/1"}
{"id":5504,"verse_id":"MRK.10.40","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.40","text":"After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A40/1"}
{"id":5505,"verse_id":"MRK.10.45","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.45","text":"The Greek word for ransom ( λύτρον , lutron ) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A45/1"}
{"id":5506,"verse_id":"MRK.10.47","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":47,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.47","text":"Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David . There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A47/2"}
{"id":5507,"verse_id":"MRK.10.47","translation_id":"net-engnet","book_id":"MRK","chapter":10,"verse":47,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.47","text":"Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2010%3A47/3"}
{"id":5508,"verse_id":"MRK.11.1","translation_id":"net-engnet","book_id":"MRK","chapter":11,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.1","text":"The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2011%3A1/3"}
{"id":5509,"verse_id":"MRK.11.1","translation_id":"net-engnet","book_id":"MRK","chapter":11,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.1","text":"“Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%2011%3A1/4"}
{"id":5510,"verse_id":"MRK.11.3","translation_id":"net-engnet","book_id":"MRK","chapter":11,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.3","text":"The custom called angaria allowed the impressment of animals for service to a significant figure.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2011%3A3/1"}
{"id":5511,"verse_id":"MRK.11.7","translation_id":"net-engnet","book_id":"MRK","chapter":11,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.7","text":"See Zech 9:9 , a prophecy fulfilled here (cf. Matt 21:5 ; John 12:15 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2011%3A7/3"}
{"id":5512,"verse_id":"MRK.11.9","translation_id":"net-engnet","book_id":"MRK","chapter":11,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.9","text":"A quotation from Ps 118:25-26 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2011%3A9/2"}
{"id":5513,"verse_id":"MRK.11.14","translation_id":"net-engnet","book_id":"MRK","chapter":11,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.14","text":"Mark 11:12 - 14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time ( 11:27 ff) and is questioned at length by the religious leaders ( 11:27-12:40 ). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2011%3A14/2"}
{"id":5514,"verse_id":"MRK.11.17","translation_id":"net-engnet","book_id":"MRK","chapter":11,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.17","text":"A quotation from Isa 56:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2011%3A17/2"}
{"id":5515,"verse_id":"MRK.11.17","translation_id":"net-engnet","book_id":"MRK","chapter":11,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.17","text":"A quotation from Jer 7:11 . The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%2011%3A17/4"}
{"id":5516,"verse_id":"MRK.11.33","translation_id":"net-engnet","book_id":"MRK","chapter":11,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.33","text":"Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“ We do not know ”). The point of Mark 11:27-33 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2011%3A33/3"}
{"id":5517,"verse_id":"MRK.11.33","translation_id":"net-engnet","book_id":"MRK","chapter":11,"verse":33,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.33","text":"Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%2011%3A33/4"}
{"id":5518,"verse_id":"MRK.12.1","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.1","text":"The vineyard is a figure for Israel in the OT ( Isa 5:1-7 ). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A1/2"}
{"id":5519,"verse_id":"MRK.12.1","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.1","text":"The leasing of land to tenant farmers was common in this period.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A1/4"}
{"id":5520,"verse_id":"MRK.12.3","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.3","text":"The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A3/4"}
{"id":5521,"verse_id":"MRK.12.3","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"12.3","text":"The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A3/5"}
{"id":5522,"verse_id":"MRK.12.8","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.8","text":"Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A8/4"}
{"id":5523,"verse_id":"MRK.12.9","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.9","text":"The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A9/1"}
{"id":5524,"verse_id":"MRK.12.9","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.9","text":"The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A9/2"}
{"id":5525,"verse_id":"MRK.12.11","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.11","text":"A quotation from Ps 118:22-23 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A11/1"}
{"id":5526,"verse_id":"MRK.12.12","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.12","text":"The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9 , referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A12/3"}
{"id":5527,"verse_id":"MRK.12.13","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.13","text":"See the note on Pharisees in 2:16 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A13/2"}
{"id":5528,"verse_id":"MRK.12.13","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.13","text":"Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A13/3"}
{"id":5529,"verse_id":"MRK.12.14","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.14","text":"Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A14/2"}
{"id":5530,"verse_id":"MRK.12.17","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.17","text":"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.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A17/1"}
{"id":5531,"verse_id":"MRK.12.18","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.18","text":"The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25 . See also Matt 3:7, 16:1-12, 22:23-34 ; Luke 20:27-38 ; Acts 4:1, 5:17, 23:6-8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A18/1"}
{"id":5532,"verse_id":"MRK.12.18","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.18","text":"This remark is best regarded as a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A18/2"}
{"id":5533,"verse_id":"MRK.12.19","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.19","text":"A quotation from Deut 25:5 . This practice is called levirate marriage (see also Ruth 4:1-12 ; Mishnah, m. Yevamot; Josephus , Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10 . The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A19/4"}
{"id":5534,"verse_id":"MRK.12.25","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.25","text":"Angels do not die, nor do they eat according to Jewish tradition ( 1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A25/1"}
{"id":5535,"verse_id":"MRK.12.26","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.26","text":"See Exod 3:6 . Jesus used a common form of rabbinic citation here to refer to the passage in question.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A26/2"}
{"id":5536,"verse_id":"MRK.12.26","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":26,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.26","text":"A quotation from Exod 3:6 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A26/4"}
{"id":5537,"verse_id":"MRK.12.27","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.27","text":"He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A27/1"}
{"id":5538,"verse_id":"MRK.12.30","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.30","text":"A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A30/2"}
{"id":5539,"verse_id":"MRK.12.31","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.31","text":"A quotation from Lev 19:18 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A31/1"}
{"id":5540,"verse_id":"MRK.12.32","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.32","text":"A quotation from Deut 4:35 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A32/1"}
{"id":5541,"verse_id":"MRK.12.33","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.33","text":"A quotation from Deut 6:5 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A33/1"}
{"id":5542,"verse_id":"MRK.12.33","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":33,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.33","text":"A quotation from Lev 19:18 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A33/2"}
{"id":5543,"verse_id":"MRK.12.35","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.35","text":"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.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A35/3"}
{"id":5544,"verse_id":"MRK.12.36","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.36","text":"The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord ). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A36/1"}
{"id":5545,"verse_id":"MRK.12.36","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":36,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.36","text":"A quotation from Ps 110:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A36/2"}
{"id":5546,"verse_id":"MRK.12.38","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.38","text":"There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A38/4"}
{"id":5547,"verse_id":"MRK.12.39","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.39","text":"See the note on synagogue in 1:21 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A39/1"}
{"id":5548,"verse_id":"MRK.12.42","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.42","text":"These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A42/1"}
{"id":5549,"verse_id":"MRK.12.43","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.43","text":"Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A43/3"}
{"id":5550,"verse_id":"MRK.12.44","translation_id":"net-engnet","book_id":"MRK","chapter":12,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.44","text":"The contrast between this passage, 12:41-44 , and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17 ), she evidenced great faith and gave out of her extreme poverty everything she had .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2012%3A44/2"}
{"id":5551,"verse_id":"MRK.13.1","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.1","text":"The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A1/3"}
{"id":5552,"verse_id":"MRK.13.2","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.2","text":"With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A2/1"}
{"id":5553,"verse_id":"MRK.13.4","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.4","text":"Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A4/1"}
{"id":5554,"verse_id":"MRK.13.8","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.8","text":"See Isa 5:13-14; 13:6-16 ; Hag 2:6-7 ; Zech 14:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A8/2"}
{"id":5555,"verse_id":"MRK.13.9","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.9","text":"Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A9/2"}
{"id":5556,"verse_id":"MRK.13.9","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.9","text":"See the note on synagogue in 1:21 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A9/3"}
{"id":5557,"verse_id":"MRK.13.9","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":9,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.9","text":"These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A9/4"}
{"id":5558,"verse_id":"MRK.13.13","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.13","text":"See 1 Cor 1:25-31 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A13/1"}
{"id":5559,"verse_id":"MRK.13.13","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.13","text":"But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15 ). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A13/2"}
{"id":5560,"verse_id":"MRK.13.14","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.14","text":"The reference to the abomination of desolation is an allusion to Dan 9:27 . Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c. , the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:19, 24 ; Matt 24:21 ; Rev 3:10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A14/1"}
{"id":5561,"verse_id":"MRK.13.14","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.14","text":"Fleeing to the mountains is a key OT image: Gen 19:17 ; Judg 6:2 ; Isa 15:5 ; Jer 16:16 ; Zech 14:5 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A14/2"}
{"id":5562,"verse_id":"MRK.13.15","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.15","text":"Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A15/1"}
{"id":5563,"verse_id":"MRK.13.15","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.15","text":"The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house . It is best just to escape as quickly as possible.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A15/2"}
{"id":5564,"verse_id":"MRK.13.19","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.19","text":"Suffering unlike anything that has happened . Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A19/2"}
{"id":5565,"verse_id":"MRK.13.25","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.25","text":"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.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A25/1"}
{"id":5566,"verse_id":"MRK.13.26","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.26","text":"An allusion to Dan 7:13 . Here is Jesus returning with full judging authority.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A26/2"}
{"id":5567,"verse_id":"MRK.13.30","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.30","text":"This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά ( genea ) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 26 ), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A30/2"}
{"id":5568,"verse_id":"MRK.13.31","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.31","text":"The words that Jesus predicts here will never pass away . They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A31/1"}
{"id":5569,"verse_id":"MRK.13.32","translation_id":"net-engnet","book_id":"MRK","chapter":13,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.32","text":"The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2013%3A32/1"}
{"id":5570,"verse_id":"MRK.14.2","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.2","text":"The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A2/1"}
{"id":5571,"verse_id":"MRK.14.3","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.3","text":"1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A3/3"}
{"id":5572,"verse_id":"MRK.14.3","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.3","text":"A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A3/4"}
{"id":5573,"verse_id":"MRK.14.11","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.11","text":"The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A11/1"}
{"id":5574,"verse_id":"MRK.14.11","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.11","text":"Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4 ; Zech 11:12-13 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A11/2"}
{"id":5575,"verse_id":"MRK.14.12","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.12","text":"Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A12/3"}
{"id":5576,"verse_id":"MRK.14.12","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"14.12","text":"This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see ). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people ( m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18 ). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A12/5"}
{"id":5577,"verse_id":"MRK.14.13","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.13","text":"Since women usually carried these jars, it would have been no problem for the two disciples ( Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A13/1"}
{"id":5578,"verse_id":"MRK.14.16","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.16","text":"The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A16/3"}
{"id":5579,"verse_id":"MRK.14.20","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.20","text":"One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A20/2"}
{"id":5580,"verse_id":"MRK.14.24","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.24","text":"L Θ Ψ 565), lack καινῆς . This reading is strongly preferred. Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31 . Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A24/2"}
{"id":5581,"verse_id":"MRK.14.26","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.26","text":"After singing a hymn. The Hallel Psalms ( Pss 113-118 ) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A26/1"}
{"id":5582,"verse_id":"MRK.14.27","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.27","text":"A quotation from Zech 13:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A27/2"}
{"id":5583,"verse_id":"MRK.14.36","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.36","text":"This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9 ; Isa 51:17, 19, 22 for this figure.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A36/2"}
{"id":5584,"verse_id":"MRK.14.44","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.44","text":"This remark is parenthetical within the narrative and has thus been placed in parentheses.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A44/2"}
{"id":5585,"verse_id":"MRK.14.45","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.45","text":"Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A45/3"}
{"id":5586,"verse_id":"MRK.14.52","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":52,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.52","text":"The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT) , 527-28, says that Mark probably mentioned this episode so as to make it clear that “ all fled, leaving Jesus alone in the custody of the police.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A52/1"}
{"id":5587,"verse_id":"MRK.14.54","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":54,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.54","text":"The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A54/2"}
{"id":5588,"verse_id":"MRK.14.62","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":62,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.62","text":"An allusion to Ps 110:1 . This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A62/1"}
{"id":5589,"verse_id":"MRK.14.62","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":62,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.62","text":"The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A62/2"}
{"id":5590,"verse_id":"MRK.14.62","translation_id":"net-engnet","book_id":"MRK","chapter":14,"verse":62,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.62","text":"An allusion to Dan 7:13 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2014%3A62/3"}
{"id":5591,"verse_id":"MRK.15.1","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.1","text":"The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A1/2"}
{"id":5592,"verse_id":"MRK.15.2","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.2","text":"“ Are you the king of the Jews? ” Pilate was interested in this charge because of its political implications of sedition against Rome.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A2/2"}
{"id":5593,"verse_id":"MRK.15.2","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.2","text":"The reply “ You say so ” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A2/4"}
{"id":5594,"verse_id":"MRK.15.10","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.10","text":"This is a parenthetical note by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A10/1"}
{"id":5595,"verse_id":"MRK.15.13","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.13","text":"Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” ( Against Verres 2.5.63-66 §§163-70); Josephus ( J. W. 7.6.4 [7.203]) called it the worst of deaths.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A13/1"}
{"id":5596,"verse_id":"MRK.15.16","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.16","text":"A Roman cohort was a tenth of a legion, about 500-600 soldiers.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A16/3"}
{"id":5597,"verse_id":"MRK.15.17","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.17","text":"The purple cloak probably refers to a military garment which had the color of royal purple , and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A17/1"}
{"id":5598,"verse_id":"MRK.15.17","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.17","text":"The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18 ) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A17/3"}
{"id":5599,"verse_id":"MRK.15.20","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.20","text":"See the note on Crucify in 15:13 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A20/3"}
{"id":5600,"verse_id":"MRK.15.21","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.21","text":"Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio , mentioned in Matt 27:26 ; Mark 15:15 ; John 19:1 ), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum , since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A21/3"}
{"id":5601,"verse_id":"MRK.15.22","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.22","text":"The place called Golgotha (which is translated “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον ( kranion ) is calvaria , from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A22/3"}
{"id":5602,"verse_id":"MRK.15.23","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.23","text":"It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A23/1"}
{"id":5603,"verse_id":"MRK.15.24","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.24","text":"See the note on Crucify in 15:13 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A24/2"}
{"id":5604,"verse_id":"MRK.15.26","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.26","text":"Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A26/1"}
{"id":5605,"verse_id":"MRK.15.30","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.30","text":"There is rich irony in the statement of those who were passing by, “ Save yourself and come down from the cross! ” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A30/1"}
{"id":5606,"verse_id":"MRK.15.32","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.32","text":"Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A32/2"}
{"id":5607,"verse_id":"MRK.15.33","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.33","text":"This imagery has parallels to the Day of the Lord: Joel 2:10 ; Amos 8:9 ; Zeph 1:15 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A33/3"}
{"id":5608,"verse_id":"MRK.15.34","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.34","text":"A quotation from Ps 22:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A34/2"}
{"id":5609,"verse_id":"MRK.15.35","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.35","text":"Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi , Eloi ) sounds like the name Elijah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A35/1"}
{"id":5610,"verse_id":"MRK.15.36","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.36","text":"Sour wine refers to cheap wine that was called in Latin posca , a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A36/1"}
{"id":5611,"verse_id":"MRK.15.39","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.39","text":"A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A39/1"}
{"id":5612,"verse_id":"MRK.15.40","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.40","text":"In Matt 27:56 the name Joses is written as Joseph .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A40/1"}
{"id":5613,"verse_id":"MRK.15.42","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.42","text":"The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A42/2"}
{"id":5614,"verse_id":"MRK.15.43","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.43","text":"Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A43/3"}
{"id":5615,"verse_id":"MRK.15.43","translation_id":"net-engnet","book_id":"MRK","chapter":15,"verse":43,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.43","text":"Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51 ). He did this because he sought to give Jesus an honorable burial.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Mark%2015%3A43/4"}
{"id":5616,"verse_id":"MRK.16.5","translation_id":"net-engnet","book_id":"MRK","chapter":16,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.5","text":"Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does ( Matt 28:2 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Mark%2016%3A5/2"}
{"id":5617,"verse_id":"MRK.16.6","translation_id":"net-engnet","book_id":"MRK","chapter":16,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.6","text":"See the note on Crucify in 15:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Mark%2016%3A6/1"}
{"id":5618,"verse_id":"LUK.1.2","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.2","text":"The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery ( passed on ) points to accounts faithfully passed on to the early church.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A2/3"}
{"id":5619,"verse_id":"LUK.1.3","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.3","text":"When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A3/2"}
{"id":5620,"verse_id":"LUK.1.3","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.3","text":"An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A3/4"}
{"id":5621,"verse_id":"LUK.1.5","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.5","text":"Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A5/2"}
{"id":5622,"verse_id":"LUK.1.5","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.5","text":"There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A5/4"}
{"id":5623,"verse_id":"LUK.1.7","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.7","text":"Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6 ). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15 ), the mother of Samson ( Judg 13:2-5 ), and Hannah, the mother of Samuel ( 1 Sam 1:1-20 ). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28 ; Lev 20:20-21 ; Pss 127 and 128 ; Jer 22:30 ). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A7/1"}
{"id":5624,"verse_id":"LUK.1.11","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.11","text":"This term is often used to describe a supernatural appearance ( 24:34 ; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A11/3"}
{"id":5625,"verse_id":"LUK.1.16","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.16","text":"The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction ( Luke 3:1-14 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A16/2"}
{"id":5626,"verse_id":"LUK.1.17","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.17","text":"These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A17/2"}
{"id":5627,"verse_id":"LUK.1.20","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.20","text":"The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A20/2"}
{"id":5628,"verse_id":"LUK.1.20","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.20","text":"Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A20/3"}
{"id":5629,"verse_id":"LUK.1.24","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.24","text":"The text does not state why Elizabeth withdrew into seclusion , nor is the reason entirely clear.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A24/3"}
{"id":5630,"verse_id":"LUK.1.25","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.25","text":"Barrenness was often seen as a reproach or disgrace ( Lev 20:20-21 ; Jer 22:30 ), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A25/4"}
{"id":5631,"verse_id":"LUK.1.26","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.26","text":"Gabriel is the same angel mentioned previously in v. 19 . He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21 ). Gabriel and Michael are the only two good angels named in the Bible.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A26/2"}
{"id":5632,"verse_id":"LUK.1.26","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":26,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.26","text":"Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee. map For location see Map1-D3 ; Map2-C2 ; Map3-D5 ; Map4-C1 ; Map5-G3 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A26/4"}
{"id":5633,"verse_id":"LUK.1.29","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.29","text":"On the phrase greatly troubled see 1:12 . Mary’s reaction was like Zechariah’s response.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A29/2"}
{"id":5634,"verse_id":"LUK.1.30","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.30","text":"Do not be afraid. See 1:13 for a similar statement to Zechariah.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A30/2"}
{"id":5635,"verse_id":"LUK.1.32","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.32","text":"Compare the description of Jesus as great here with 1:15 , “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A32/2"}
{"id":5636,"verse_id":"LUK.1.32","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.32","text":"The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A32/3"}
{"id":5637,"verse_id":"LUK.1.35","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.35","text":"The phrase will overshadow is a reference to God’s glorious presence at work ( Exod 40:34-35 ; Ps 91:4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A35/2"}
{"id":5638,"verse_id":"LUK.1.38","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.38","text":"The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A38/5"}
{"id":5639,"verse_id":"LUK.1.39","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.39","text":"The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A39/1"}
{"id":5640,"verse_id":"LUK.1.39","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":39,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.39","text":"The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah . Judah is about a three day trip south of Nazareth.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A39/2"}
{"id":5641,"verse_id":"LUK.1.41","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.41","text":"When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A41/2"}
{"id":5642,"verse_id":"LUK.1.41","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":41,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.41","text":"The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A41/4"}
{"id":5643,"verse_id":"LUK.1.42","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.42","text":"The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A42/3"}
{"id":5644,"verse_id":"LUK.1.44","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.44","text":"On the statement the baby in my womb leaped for joy see both 1:14 and 1:47 . This notes a fulfillment of God’s promised word.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A44/3"}
{"id":5645,"verse_id":"LUK.1.45","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.45","text":"Again the note of being blessed makes the key point of the passage about believing God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A45/1"}
{"id":5646,"verse_id":"LUK.1.46","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.46","text":"The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus , and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A46/2"}
{"id":5647,"verse_id":"LUK.1.46","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":46,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.46","text":"This psalm (vv. 46-55 ) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49 ) and for others, including Israel (vv. 50-55 ). Its traditional name, the “ Magnificat ,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A46/4"}
{"id":5648,"verse_id":"LUK.1.48","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.48","text":"From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on ( 5:10; 12:52; 22:18, 69 ; Acts 18:6 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A48/3"}
{"id":5649,"verse_id":"LUK.1.48","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":48,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.48","text":"Mary is seen here as an example of an object of God’s grace ( blessed ) for all generations .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A48/4"}
{"id":5650,"verse_id":"LUK.1.50","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.50","text":"God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A50/2"}
{"id":5651,"verse_id":"LUK.1.53","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":53,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.53","text":"Good things refers not merely to material blessings, but blessings that come from knowing God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A53/1"}
{"id":5652,"verse_id":"LUK.1.53","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":53,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.53","text":"Another fundamental contrast of Luke’s is between the hungry and the rich ( Luke 6:20-26 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A53/2"}
{"id":5653,"verse_id":"LUK.1.56","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":56,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.56","text":"As is typical with Luke the timing is approximate ( about three months ), not specific.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A56/3"}
{"id":5654,"verse_id":"LUK.1.59","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":59,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.59","text":"They were following OT law ( Lev 12:3 ) which prescribed that a male child was to be circumcised on the eighth day .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A59/2"}
{"id":5655,"verse_id":"LUK.1.60","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":60,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.60","text":"“ No! He must be named John. ” By insisting on the name specified by the angel, Elizabeth (v. 60 ) and Zechariah (v. 63 ) have learned to obey God (see Luke 1:13 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A60/4"}
{"id":5656,"verse_id":"LUK.1.62","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":62,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.62","text":"The crowd was sure there had been a mistake, so they appealed to the child’s father . But custom was not to be followed here, since God had spoken. The fact they needed to signal him ( made signs ) shows that he was deaf as well as unable to speak.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A62/3"}
{"id":5657,"verse_id":"LUK.1.63","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":63,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.63","text":"The writing tablet requested by Zechariah would have been a wax tablet.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A63/2"}
{"id":5658,"verse_id":"LUK.1.63","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":63,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.63","text":"The response, they were all amazed , expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A63/4"}
{"id":5659,"verse_id":"LUK.1.64","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":64,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.64","text":"The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A64/3"}
{"id":5660,"verse_id":"LUK.1.66","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":66,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.66","text":"The reference to the Lord ’ s hand indicates that the presence, direction, and favor of God was with him ( Acts 7:9 b).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A66/5"}
{"id":5661,"verse_id":"LUK.1.68","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":68,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.68","text":"The traditional name of this psalm, the “ Benedictus ,” comes from the Latin wording of the start of the hymn (“ Blessed be… ”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A68/1"}
{"id":5662,"verse_id":"LUK.1.68","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":68,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.68","text":"The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A68/2"}
{"id":5663,"verse_id":"LUK.1.69","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":69,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.69","text":"The phrase raised up means for God to bring someone significant onto the scene of history.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A69/2"}
{"id":5664,"verse_id":"LUK.1.69","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":69,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.69","text":"The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend ( Ps 75:4-5, 10; 148:14 ; 2 Sam 22:3 ). Thus the meaning of the figure is “a powerful savior.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A69/3"}
{"id":5665,"verse_id":"LUK.1.69","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":69,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.69","text":"In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A69/4"}
{"id":5666,"verse_id":"LUK.1.71","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":71,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.71","text":"The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19 . Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A71/2"}
{"id":5667,"verse_id":"LUK.1.72","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":72,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.72","text":"Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A72/2"}
{"id":5668,"verse_id":"LUK.1.72","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":72,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.72","text":"The promises of God can be summarized as being found in the one promise ( the oath that he swore ) to Abraham ( Gen 12:1-3 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A72/4"}
{"id":5669,"verse_id":"LUK.1.75","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":75,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.75","text":"The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A75/1"}
{"id":5670,"verse_id":"LUK.1.76","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":76,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.76","text":"Now Zechariah describes his son John ( you, child ) through v. 77 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A76/1"}
{"id":5671,"verse_id":"LUK.1.76","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":76,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.76","text":"In other words, John is a prophet of God; see 1:32 and 7:22-23, 28 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A76/3"}
{"id":5672,"verse_id":"LUK.1.77","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":77,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.77","text":"John’s role, to give his people knowledge of salvation , is similar to that of Jesus ( Luke 3:1-14; 5:31-32 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A77/1"}
{"id":5673,"verse_id":"LUK.1.77","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":77,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.77","text":"Forgiveness is another major Lukan theme ( Luke 4:18; 24:47 ; Acts 10:37 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A77/2"}
{"id":5674,"verse_id":"LUK.1.78","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":78,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.78","text":"God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy ; see Luke 1:72 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A78/2"}
{"id":5675,"verse_id":"LUK.1.78","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":78,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.78","text":"The Greek term translated dawn ( ἀνατολή , anatolh ) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10 ; Jer 23:5; 33:15 ; Zech 3:8; 6:12 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A78/3"}
{"id":5676,"verse_id":"LUK.1.79","translation_id":"net-engnet","book_id":"LUK","chapter":1,"verse":79,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.79","text":"On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%201%3A79/1"}
{"id":5677,"verse_id":"LUK.2.1","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.1","text":"This decree was a formal decree from the Roman Senate.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A1/2"}
{"id":5678,"verse_id":"LUK.2.1","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.1","text":"Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A1/4"}
{"id":5679,"verse_id":"LUK.2.4","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.4","text":"On Nazareth see Luke 1:26 . map For location see Map1-D3 ; Map2-C2 ; Map3-D5 ; Map4-C1 ; Map5-G3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A4/2"}
{"id":5680,"verse_id":"LUK.2.4","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.4","text":"The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem. map For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A4/4"}
{"id":5681,"verse_id":"LUK.2.4","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":4,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"2.4","text":"Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16 , especially in light of earlier connections between Jesus and David made in Luke 1:32 . Further, the mention of Bethlehem reminds one of the promise of Mic 5:2 , namely, that a great king would emerge from Bethlehem to rule over God’s people.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A4/5"}
{"id":5682,"verse_id":"LUK.2.7","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.7","text":"The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A7/1"}
{"id":5683,"verse_id":"LUK.2.8","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.8","text":"Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus ( a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A8/2"}
{"id":5684,"verse_id":"LUK.2.11","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.11","text":"The Greek word for today ( σήμερον , shmeron ) occurs eleven times in the Gospel of Luke ( 2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43 ) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9 , signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18 ; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke , [NIGTC], 873).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A11/1"}
{"id":5685,"verse_id":"LUK.2.12","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.12","text":"The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A12/2"}
{"id":5686,"verse_id":"LUK.2.14","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.14","text":"Glory here refers to giving honor to God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A14/1"}
{"id":5687,"verse_id":"LUK.2.15","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.15","text":"Note how although angels delivered the message, it was the Lord whose message is made known , coming through them.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A15/3"}
{"id":5688,"verse_id":"LUK.2.20","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.20","text":"The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A20/2"}
{"id":5689,"verse_id":"LUK.2.21","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.21","text":"Jesus’ parents obeyed the angel as Zechariah and Elizabeth had ( 1:57-66 ). These events are taking place very much under God’s direction.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A21/2"}
{"id":5690,"verse_id":"LUK.2.23","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.23","text":"An allusion to Exod 13:2, 12, 15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A23/2"}
{"id":5691,"verse_id":"LUK.2.24","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.24","text":"The offering of a pair of doves or two young pigeons , instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A24/1"}
{"id":5692,"verse_id":"LUK.2.24","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.24","text":"A quotation from Lev 12:8; 5:11 (LXX).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A24/2"}
{"id":5693,"verse_id":"LUK.2.25","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"2.25","text":"Once again, by mentioning the Holy Spirit , Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67 ) and women (Elizabeth, 1:41 ) in –2 as they share the will of the Lord.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A25/5"}
{"id":5694,"verse_id":"LUK.2.29","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.29","text":"The phrase according to your word again emphasizes that God will perform his promise.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A29/1"}
{"id":5695,"verse_id":"LUK.2.29","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":29,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.29","text":"This short prophetic declaration is sometimes called the Nunc dimittis , which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις ( apolueis , “now release”) in this verse.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A29/3"}
{"id":5696,"verse_id":"LUK.2.30","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.30","text":"To see Jesus, the Messiah, is to see God’s salvation .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A30/1"}
{"id":5697,"verse_id":"LUK.2.31","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.31","text":"Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis ( Luke 24:47 ; Acts 10:34-43 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A31/1"}
{"id":5698,"verse_id":"LUK.2.32","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.32","text":"In other words, Jesus is a special cause for praise and honor (“ glory ”) for the nation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A32/2"}
{"id":5699,"verse_id":"LUK.2.34","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.34","text":"The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged ( falling ) and others blessed ( rising ) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16 . Here is the first hint that Jesus’ coming will be accompanied with some difficulties.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A34/4"}
{"id":5700,"verse_id":"LUK.2.35","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.35","text":"The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A35/2"}
{"id":5701,"verse_id":"LUK.2.35","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":35,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.35","text":"A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A35/3"}
{"id":5702,"verse_id":"LUK.2.35","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":35,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.35","text":"This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A35/4"}
{"id":5703,"verse_id":"LUK.2.37","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.37","text":"The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A37/2"}
{"id":5704,"verse_id":"LUK.2.39","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.39","text":"On the phrase the law of the Lord see Luke 2:22-23 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A39/4"}
{"id":5705,"verse_id":"LUK.2.40","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.40","text":"With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A40/2"}
{"id":5706,"verse_id":"LUK.2.40","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":40,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.40","text":"On the phrase the favor of God see Luke 1:66 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A40/4"}
{"id":5707,"verse_id":"LUK.2.41","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"2.41","text":"The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law ( Exod 23:14-17 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A41/5"}
{"id":5708,"verse_id":"LUK.2.42","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.42","text":"According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments ( m. Niddah 5.6).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A42/2"}
{"id":5709,"verse_id":"LUK.2.44","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.44","text":"An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A44/1"}
{"id":5710,"verse_id":"LUK.2.45","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.45","text":"The return to Jerusalem would have taken a second day, since they were already one day’s journey away.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A45/2"}
{"id":5711,"verse_id":"LUK.2.46","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.46","text":"Three days means there was one day out, another day back, and a third day of looking in Jerusalem.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A46/2"}
{"id":5712,"verse_id":"LUK.2.47","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":47,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.47","text":"There was wonder ( all who heard…were astonished ) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A47/2"}
{"id":5713,"verse_id":"LUK.2.50","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.50","text":"This was the first of many times those around Jesus did not understand what he was saying at the time ( 9:45; 10:21-24; 18:34 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A50/3"}
{"id":5714,"verse_id":"LUK.2.51","translation_id":"net-engnet","book_id":"LUK","chapter":2,"verse":51,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"2.51","text":"On the phrase his mother kept all these things in her heart compare Luke 2:19 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%202%3A51/6"}
{"id":5715,"verse_id":"LUK.3.1","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.1","text":"The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A1/2"}
{"id":5716,"verse_id":"LUK.3.1","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.1","text":"Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c. - a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus ( Matt 2:22 ) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A1/3"}
{"id":5717,"verse_id":"LUK.3.1","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.1","text":"A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king ( Matt 14:9 , Mark 6:14-29 ), reflecting popular usage.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A1/4"}
{"id":5718,"verse_id":"LUK.3.1","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":1,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.1","text":"Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c. - a.d. 34.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A1/5"}
{"id":5719,"verse_id":"LUK.3.1","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":1,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"6","reference":"3.1","text":"Nothing else is known about Lysanias tetrarch of Abilene .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A1/6"}
{"id":5720,"verse_id":"LUK.3.2","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A2/1"}
{"id":5721,"verse_id":"LUK.3.3","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.3","text":"A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it ( Luke 3:10-14 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A3/3"}
{"id":5722,"verse_id":"LUK.3.5","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.5","text":"The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A5/1"}
{"id":5723,"verse_id":"LUK.3.6","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.6","text":"A quotation from Isa 40:3-5 . Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6 . His goal may well be to get to the declaration of v. 6 , where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A6/2"}
{"id":5724,"verse_id":"LUK.3.7","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.7","text":"The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A7/2"}
{"id":5725,"verse_id":"LUK.3.7","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.7","text":"The rebuke “ Who warned you to flee…? ” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A7/4"}
{"id":5726,"verse_id":"LUK.3.8","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.8","text":"We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A8/4"}
{"id":5727,"verse_id":"LUK.3.8","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.8","text":"The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A8/5"}
{"id":5728,"verse_id":"LUK.3.9","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.9","text":"Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine ( Hos 10:1-2 ; Jer 2:21-22 ) and the image of an “ax” is used to indicate God’s judgment ( Ps 74:5-6 ; Jer 46:22 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A9/1"}
{"id":5729,"verse_id":"LUK.3.12","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.12","text":"The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A12/1"}
{"id":5730,"verse_id":"LUK.3.16","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.16","text":"With the Holy Spirit and fire . There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41 ) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5 ). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A16/5"}
{"id":5731,"verse_id":"LUK.3.17","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.17","text":"A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A17/1"}
{"id":5732,"verse_id":"LUK.3.17","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.17","text":"The image of fire that cannot be extinguished is from the OT: Job 20:26 ; Isa 34:8-10; 66:24 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A17/3"}
{"id":5733,"verse_id":"LUK.3.19","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.19","text":"Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A19/1"}
{"id":5734,"verse_id":"LUK.3.19","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.19","text":"See the note on tetrarch in 3:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A19/2"}
{"id":5735,"verse_id":"LUK.3.23","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.23","text":"The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A23/4"}
{"id":5736,"verse_id":"LUK.3.27","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.27","text":"On Zerubbabel see Ezra 2:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A27/1"}
{"id":5737,"verse_id":"LUK.3.27","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.27","text":"Grk and KJV Salathiel. Most modern English translations use the OT form of the name ( Shealtiel , Ezra 3:2 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A27/2"}
{"id":5738,"verse_id":"LUK.3.27","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":27,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.27","text":"Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah’s line ( Jer 22:30 ) may be reflected here.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A27/3"}
{"id":5739,"verse_id":"LUK.3.31","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.31","text":"The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A31/1"}
{"id":5740,"verse_id":"LUK.3.31","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.31","text":"The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A31/2"}
{"id":5741,"verse_id":"LUK.3.34","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.34","text":"The list now picks up names from Gen 11:10-26; 5:1-32 ; 1 Chr 1:1-26 , especially 1:24-26 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A34/1"}
{"id":5742,"verse_id":"LUK.3.37","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.37","text":"Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name ( Gen 5:12, 15 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A37/1"}
{"id":5743,"verse_id":"LUK.3.37","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":37,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.37","text":"The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan ) while others (NIV) use the OT form of the name ( Kenan in Gen 5:9, 12 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A37/2"}
{"id":5744,"verse_id":"LUK.3.38","translation_id":"net-engnet","book_id":"LUK","chapter":3,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.38","text":"The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God’s image, so this phrase could be read as appositional (“Adam, that is, the son of God”). See Acts 17:28-29 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%203%3A38/1"}
{"id":5745,"verse_id":"LUK.4.1","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.1","text":"The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A1/3"}
{"id":5746,"verse_id":"LUK.4.2","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.2","text":"The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28 . A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A2/3"}
{"id":5747,"verse_id":"LUK.4.4","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.4","text":"33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ ( ajll ’ ejpi panti rJhmati qeou , “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3 ). The shorter reading is found in א B L W 1241 pc sa . There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke. A quotation from Deut 8:3 . Jesus will live by doing God’s will, and will take no shortcuts.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A4/2"}
{"id":5748,"verse_id":"LUK.4.6","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.6","text":"In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A6/2"}
{"id":5749,"verse_id":"LUK.4.8","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.8","text":"A quotation from Deut 6:13 . The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A8/5"}
{"id":5750,"verse_id":"LUK.4.9","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.9","text":"The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A9/5"}
{"id":5751,"verse_id":"LUK.4.10","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.10","text":"A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A10/1"}
{"id":5752,"verse_id":"LUK.4.11","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.11","text":"A quotation from Ps 91:12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A11/1"}
{"id":5753,"verse_id":"LUK.4.12","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.12","text":"A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A12/3"}
{"id":5754,"verse_id":"LUK.4.14","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.14","text":"Once again Jesus is directed by the Spirit . Luke makes a point about Jesus’ association with the Spirit early in his ministry ( 3:22, 4:1 [2x]; 4:18 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A14/2"}
{"id":5755,"verse_id":"LUK.4.15","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.15","text":"The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41 ). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A15/3"}
{"id":5756,"verse_id":"LUK.4.16","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.16","text":"Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum. map For location see Map1-D3 ; Map2-C2 ; Map3-D5 ; Map4-C1 ; Map5-G3 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A16/3"}
{"id":5757,"verse_id":"LUK.4.16","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.16","text":"See the note on synagogues in 4:15 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A16/4"}
{"id":5758,"verse_id":"LUK.4.16","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":16,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"7","reference":"4.16","text":"In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20 ) to expound them.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A16/7"}
{"id":5759,"verse_id":"LUK.4.18","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.18","text":"The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A18/1"}
{"id":5760,"verse_id":"LUK.4.18","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.18","text":"The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25 ). Jesus is commissioned to do this.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A18/3"}
{"id":5761,"verse_id":"LUK.4.18","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":18,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.18","text":"The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear ( Luke 1:77-79; 7:47; 24:47 ; Acts 2:38; 5:31; 10:43 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A18/5"}
{"id":5762,"verse_id":"LUK.4.18","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":18,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"6","reference":"4.18","text":"Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality ( Luke 1:77-79; 18:35-43 ).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A18/6"}
{"id":5763,"verse_id":"LUK.4.18","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":18,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"7","reference":"4.18","text":"The essence of Jesus’ messianic work is expressed in the phrase to set free . This line from says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word ( ἄφεσις , afesi\" ) translated release earlier in the verse.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A18/7"}
{"id":5764,"verse_id":"LUK.4.18","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":18,"note_index":6,"note_type":"study_note","label":"NET study note","caller":"8","reference":"4.18","text":"Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin ( Luke 1:77-79; 18:35-43 ).","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A18/8"}
{"id":5765,"verse_id":"LUK.4.19","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.19","text":"The year of the Lord ’ s favor ( Grk “the acceptable year of the Lord”) is a description of the year of Jubilee ( Lev 25:10 ). 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.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A19/1"}
{"id":5766,"verse_id":"LUK.4.19","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.19","text":"A quotation from Isa 61:1-2 a. Within the citation is a line from Isa 58:6 , with its reference to setting the oppressed free.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A19/2"}
{"id":5767,"verse_id":"LUK.4.21","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.21","text":"See the note on today in 2:11 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A21/2"}
{"id":5768,"verse_id":"LUK.4.22","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.22","text":"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.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A22/3"}
{"id":5769,"verse_id":"LUK.4.23","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.23","text":"The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A23/2"}
{"id":5770,"verse_id":"LUK.4.23","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.23","text":"The remark “ What we have heard that you did at Capernaum ” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44 . The location of this event in the parallel of Mark 6:1-6 also suggests this transposition. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A23/3"}
{"id":5771,"verse_id":"LUK.4.24","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.24","text":"Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable ( δεκτός , dektos ), which also occurs in v. 19 : Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor ), but he is not “accepted” by the people of his own hometown.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A24/3"}
{"id":5772,"verse_id":"LUK.4.25","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.25","text":"Elijah ’ s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24 , also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A25/1"}
{"id":5773,"verse_id":"LUK.4.26","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.26","text":"Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24 ). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation. map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A26/2"}
{"id":5774,"verse_id":"LUK.4.27","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.27","text":"On Elisha see 2 Kgs 5:1-14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A27/1"}
{"id":5775,"verse_id":"LUK.4.27","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.27","text":"The reference to Naaman the Syrian (see 2 Kgs 5:1-24 ) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A27/3"}
{"id":5776,"verse_id":"LUK.4.29","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.29","text":"The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death ( Deut 13:5 ). Such a sentence meant being thrown into a pit and then stoned.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A29/4"}
{"id":5777,"verse_id":"LUK.4.31","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.31","text":"Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A31/2"}
{"id":5778,"verse_id":"LUK.4.32","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.32","text":"They were amazed. The astonishment shown here is like that in Luke 2:48 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A32/2"}
{"id":5779,"verse_id":"LUK.4.32","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.32","text":"Jesus’ teaching impressed the hearers with the directness of its claim ( with authority ). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A32/4"}
{"id":5780,"verse_id":"LUK.4.33","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.33","text":"See the note on synagogues in 4:15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A33/2"}
{"id":5781,"verse_id":"LUK.4.34","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.34","text":"The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A34/2"}
{"id":5782,"verse_id":"LUK.4.35","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.35","text":"The command Come out of him! is an example of Jesus’ authority (see v. 32 ). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A35/3"}
{"id":5783,"verse_id":"LUK.4.35","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":35,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.35","text":"The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A35/5"}
{"id":5784,"verse_id":"LUK.4.36","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.36","text":"The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A36/4"}
{"id":5785,"verse_id":"LUK.4.37","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.37","text":"Given Luke 4:31 , the phrase the region is a reference to Galilee.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A37/3"}
{"id":5786,"verse_id":"LUK.4.41","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.41","text":"Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A41/1"}
{"id":5787,"verse_id":"LUK.4.41","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":41,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.41","text":"Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15 ). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him ( 22:66-71 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A41/5"}
{"id":5788,"verse_id":"LUK.4.43","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.43","text":"The good news of the kingdom , the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A43/3"}
{"id":5789,"verse_id":"LUK.4.43","translation_id":"net-engnet","book_id":"LUK","chapter":4,"verse":43,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.43","text":"Jesus was sent by God for this purpose. This is the language of divine commission.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%204%3A43/5"}
{"id":5790,"verse_id":"LUK.5.1","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.1","text":"The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A1/2"}
{"id":5791,"verse_id":"LUK.5.1","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.1","text":"The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A1/3"}
{"id":5792,"verse_id":"LUK.5.8","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.8","text":"Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A8/1"}
{"id":5793,"verse_id":"LUK.5.8","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.8","text":"Peter was intimidated that someone who was obviously working with divine backing was in his presence (“ Go away from me ”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A8/2"}
{"id":5794,"verse_id":"LUK.5.9","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.9","text":"An explanatory conjunction ( For ) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A9/1"}
{"id":5795,"verse_id":"LUK.5.9","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.9","text":"In the Greek text, this term is in an emphatic position.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A9/3"}
{"id":5796,"verse_id":"LUK.5.10","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.10","text":"From now on is a common Lukan expression, see Luke 1:48 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A10/3"}
{"id":5797,"verse_id":"LUK.5.11","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.11","text":"The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A11/2"}
{"id":5798,"verse_id":"LUK.5.12","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"5.12","text":"The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured ( Lev 13:45-46 ).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A12/6"}
{"id":5799,"verse_id":"LUK.5.13","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.13","text":"Touched. This touch would have rendered Jesus ceremonially unclean ( Lev 14:46 ; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A13/2"}
{"id":5800,"verse_id":"LUK.5.14","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.14","text":"The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A14/3"}
{"id":5801,"verse_id":"LUK.5.14","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"5.14","text":"On the phrase as Moses commanded see Lev 14:1-32 .","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A14/7"}
{"id":5802,"verse_id":"LUK.5.15","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.15","text":"That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A15/1"}
{"id":5803,"verse_id":"LUK.5.17","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.17","text":"Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A17/2"}
{"id":5804,"verse_id":"LUK.5.17","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.17","text":"Jesus was now attracting attention outside of Galilee as far away as Jerusalem , the main city of Israel. map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A17/4"}
{"id":5805,"verse_id":"LUK.5.19","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.19","text":"A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A19/3"}
{"id":5806,"verse_id":"LUK.5.19","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"5.19","text":"The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A19/7"}
{"id":5807,"verse_id":"LUK.5.20","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.20","text":"The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A20/3"}
{"id":5808,"verse_id":"LUK.5.21","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"5.21","text":"Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A21/6"}
{"id":5809,"verse_id":"LUK.5.22","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.22","text":"Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47 . Such a note often precedes a rebuke.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A22/1"}
{"id":5810,"verse_id":"LUK.5.23","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.23","text":"Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A23/1"}
{"id":5811,"verse_id":"LUK.5.24","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.24","text":"Now Jesus put the two actions together. The walking of the man would be proof ( so that you may know ) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A24/1"}
{"id":5812,"verse_id":"LUK.5.24","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.24","text":"The term Son of Man , which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A24/2"}
{"id":5813,"verse_id":"LUK.5.25","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.25","text":"Note the man’s response, glorifying God . Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A25/4"}
{"id":5814,"verse_id":"LUK.5.26","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"5.26","text":"See the note on today in 2:11 .","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A26/7"}
{"id":5815,"verse_id":"LUK.5.27","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.27","text":"See the note on tax collectors in 3:12 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A27/3"}
{"id":5816,"verse_id":"LUK.5.27","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.27","text":"It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A27/4"}
{"id":5817,"verse_id":"LUK.5.27","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":27,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"5.27","text":"Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A27/6"}
{"id":5818,"verse_id":"LUK.5.28","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.28","text":"On the phrase leaving everything see Luke 5:10-11; 14:33 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A28/1"}
{"id":5819,"verse_id":"LUK.5.29","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.29","text":"A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A29/2"}
{"id":5820,"verse_id":"LUK.5.30","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.30","text":"See the note on Pharisees in 5:17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A30/2"}
{"id":5821,"verse_id":"LUK.5.30","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.30","text":"The issue here is inappropriate associations ( eat and drink with tax collectors and sinners ) and the accusation comes not against Jesus, but his disciples.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A30/5"}
{"id":5822,"verse_id":"LUK.5.31","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.31","text":"Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A31/2"}
{"id":5823,"verse_id":"LUK.5.32","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.32","text":"I have not come is another commission statement by Jesus; see 4:43-44 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A32/1"}
{"id":5824,"verse_id":"LUK.5.32","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.32","text":"Though parallels exist to this saying ( Matt 9:13 ; Mark 2:17 ), only Luke has this last phrase but sinners to repentance . Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A32/2"}
{"id":5825,"verse_id":"LUK.5.33","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.33","text":"B L W Ξ 33 892* 1241 sa. John refers to John the Baptist.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A33/2"}
{"id":5826,"verse_id":"LUK.5.33","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":33,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.33","text":"John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly ( Lev 16:29-34; 23:26-32 ; Num 29:7-11 ). The zealous fasted twice a week on Monday and Thursday.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A33/3"}
{"id":5827,"verse_id":"LUK.5.33","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":33,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.33","text":"See the note on Pharisees in 5:17 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A33/5"}
{"id":5828,"verse_id":"LUK.5.34","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.34","text":"The expression while the bridegroom is with them is an allusion to messianic times ( John 3:29 ; Isa 54:5-6; 62:4-5 ; 4 Ezra 2:15, 38).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A34/3"}
{"id":5829,"verse_id":"LUK.5.35","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.35","text":"The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18 ff.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A35/1"}
{"id":5830,"verse_id":"LUK.5.36","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.36","text":"The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A36/1"}
{"id":5831,"verse_id":"LUK.5.36","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":36,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.36","text":"The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old . To do so would be to destroy what is new and to put together something that does not fit.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A36/4"}
{"id":5832,"verse_id":"LUK.5.37","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.37","text":"Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A37/1"}
{"id":5833,"verse_id":"LUK.5.38","translation_id":"net-engnet","book_id":"LUK","chapter":5,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.38","text":"33 579 700 1241 2542 co), however, lack the words. The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%205%3A38/1"}
{"id":5834,"verse_id":"LUK.6.2","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.2","text":"See the note on Pharisees in 5:17 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A2/1"}
{"id":5835,"verse_id":"LUK.6.2","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.2","text":"The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25 , but Sabbath activity is another matter in the leaders’ view ( Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A2/3"}
{"id":5836,"verse_id":"LUK.6.4","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.4","text":"Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A4/3"}
{"id":5837,"verse_id":"LUK.6.6","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.6","text":"See the note on synagogues in 4:15 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A6/3"}
{"id":5838,"verse_id":"LUK.6.7","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.7","text":"See the note on Pharisees in 5:17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A7/2"}
{"id":5839,"verse_id":"LUK.6.7","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.7","text":"The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A7/3"}
{"id":5840,"verse_id":"LUK.6.8","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.8","text":"The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A8/2"}
{"id":5841,"verse_id":"LUK.6.8","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.8","text":"Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A8/4"}
{"id":5842,"verse_id":"LUK.6.9","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.9","text":"With the use of the plural pronoun (“ you ”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A9/2"}
{"id":5843,"verse_id":"LUK.6.10","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"6.10","text":"The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A10/5"}
{"id":5844,"verse_id":"LUK.6.12","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.12","text":"This is the only time all night prayer is mentioned in the NT.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A12/4"}
{"id":5845,"verse_id":"LUK.6.13","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.13","text":"The term apostles is rare in the gospels, found only in Matt 10:2 , possibly in Mark 3:14 , and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A13/2"}
{"id":5846,"verse_id":"LUK.6.14","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.14","text":"In the various lists of the twelve, Simon (that is, Peter) is always mentioned first ( Matt 10:1-4 ; Mark 3:16-19 ; Acts 1:13 ) and the first four are always the same, though not in the same order after Peter.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A14/1"}
{"id":5847,"verse_id":"LUK.6.14","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.14","text":"Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A14/2"}
{"id":5848,"verse_id":"LUK.6.15","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.15","text":"This is the “doubting Thomas” of John 20:24-29 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A15/1"}
{"id":5849,"verse_id":"LUK.6.15","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.15","text":"The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A15/2"}
{"id":5850,"verse_id":"LUK.6.16","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.16","text":"There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John , 304.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A16/1"}
{"id":5851,"verse_id":"LUK.6.17","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"9","reference":"6.17","text":"These last two locations, Tyre and Sidon , represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions. map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .","source_note_position":9,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A17/9"}
{"id":5852,"verse_id":"LUK.6.17","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"10","reference":"6.17","text":"To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.","source_note_position":10,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A17/10"}
{"id":5853,"verse_id":"LUK.6.18","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.18","text":"Unclean spirits refers to evil spirits. See Luke 4:33 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A18/2"}
{"id":5854,"verse_id":"LUK.6.19","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.19","text":"There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23 . Luke highlights Jesus’ healing ministry ( 5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51 ; Acts 10:38 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A19/2"}
{"id":5855,"verse_id":"LUK.6.20","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.20","text":"The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A20/3"}
{"id":5856,"verse_id":"LUK.6.20","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.20","text":"You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A20/4"}
{"id":5857,"verse_id":"LUK.6.20","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":20,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"6.20","text":"The present tense ( belongs ) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A20/5"}
{"id":5858,"verse_id":"LUK.6.21","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.21","text":"You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor ( Isa 32:6-7; 58:6-7, 9-10 ; Ezek 18:7, 16 ) or by itself ( Ps 37:16-19; 107:9 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A21/1"}
{"id":5859,"verse_id":"LUK.6.21","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.21","text":"The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A21/2"}
{"id":5860,"verse_id":"LUK.6.21","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":21,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.21","text":"You will laugh alludes to the joy that comes to God’s people in the salvation to come.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A21/3"}
{"id":5861,"verse_id":"LUK.6.23","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.23","text":"Mistreatment of the prophets is something Luke often notes ( Luke 11:47-51 ; Acts 7:51-52 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A23/3"}
{"id":5862,"verse_id":"LUK.6.24","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.24","text":"Jesus promises condemnation ( woe ) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1 . These woes are unique to Luke.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A24/1"}
{"id":5863,"verse_id":"LUK.6.24","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.24","text":"Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A24/2"}
{"id":5864,"verse_id":"LUK.6.25","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.25","text":"That is, laugh with happiness and joy.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A25/3"}
{"id":5865,"verse_id":"LUK.6.27","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.27","text":"Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A27/1"}
{"id":5866,"verse_id":"LUK.6.29","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.29","text":"The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A29/1"}
{"id":5867,"verse_id":"LUK.6.29","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":29,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.29","text":"This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A29/2"}
{"id":5868,"verse_id":"LUK.6.29","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":29,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"6.29","text":"The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A29/5"}
{"id":5869,"verse_id":"LUK.6.30","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.30","text":"Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you . This may allude to begging; giving alms was viewed highly in the ancient world ( Matt 6:1-4 ; Deut 15:7-11 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A30/1"}
{"id":5870,"verse_id":"LUK.6.30","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.30","text":"Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A30/3"}
{"id":5871,"verse_id":"LUK.6.31","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.31","text":"Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you , known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A31/2"}
{"id":5872,"verse_id":"LUK.6.32","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.32","text":"Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A32/2"}
{"id":5873,"verse_id":"LUK.6.32","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.32","text":"Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A32/3"}
{"id":5874,"verse_id":"LUK.6.33","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.33","text":"See the note on the word sinners in v. 32 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A33/3"}
{"id":5875,"verse_id":"LUK.6.34","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.34","text":"See the note on the word sinners in v. 32 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A34/2"}
{"id":5876,"verse_id":"LUK.6.35","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.35","text":"The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God ( sons of the Most High ). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A35/3"}
{"id":5877,"verse_id":"LUK.6.35","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":35,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.35","text":"That is, “sons of God.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A35/4"}
{"id":5878,"verse_id":"LUK.6.36","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.36","text":"Merciful is a characteristic of God often noted in the OT: Exod 34:6 ; Deut 4:31 ; Joel 2:31 ; Jonah 4:2 ; 2 Sam 24:14 . This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13 : “you must be holy as I am holy.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A36/1"}
{"id":5879,"verse_id":"LUK.6.37","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.37","text":"As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to ( 5:27-32; 15:1-32 ). Jesus himself did make judgments about where people stand ( 11:37-54 ), but not in such a way that he ceased to continue to offer them God’s grace.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A37/2"}
{"id":5880,"verse_id":"LUK.6.37","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":37,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.37","text":"The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A37/3"}
{"id":5881,"verse_id":"LUK.6.37","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":37,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.37","text":"On forgive see Luke 11:4 ; 1 Pet 3:7 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A37/4"}
{"id":5882,"verse_id":"LUK.6.38","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.38","text":"The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A38/1"}
{"id":5883,"verse_id":"LUK.6.39","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.39","text":"The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit ? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A39/2"}
{"id":5884,"verse_id":"LUK.6.41","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.41","text":"A speck (also twice in v. 42 ) refers to a small piece of wood, chaff, or straw (L&N 3.66).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A41/2"}
{"id":5885,"verse_id":"LUK.6.41","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":41,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.41","text":"The beam of wood (also twice in v. 42 ) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A41/4"}
{"id":5886,"verse_id":"LUK.6.44","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.44","text":"The principle of the passage is that one produces what one is.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A44/1"}
{"id":5887,"verse_id":"LUK.6.45","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.45","text":"Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A45/2"}
{"id":5888,"verse_id":"LUK.6.45","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":45,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.45","text":"What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching ( Jas 1:26; 3:1-12 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A45/4"}
{"id":5889,"verse_id":"LUK.6.46","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.46","text":"Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23 , serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A46/3"}
{"id":5890,"verse_id":"LUK.6.48","translation_id":"net-engnet","book_id":"LUK","chapter":6,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.48","text":"The picture here is of a river overflowing its banks and causing flooding and chaos.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%206%3A48/4"}
{"id":5891,"verse_id":"LUK.7.1","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.1","text":"Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A1/3"}
{"id":5892,"verse_id":"LUK.7.2","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.2","text":"A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A2/1"}
{"id":5893,"verse_id":"LUK.7.3","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.3","text":"Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A3/3"}
{"id":5894,"verse_id":"LUK.7.5","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.5","text":"See the note on synagogues in 4:15 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A5/3"}
{"id":5895,"verse_id":"LUK.7.6","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.6","text":"See the note on the word centurion in 7:2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A6/3"}
{"id":5896,"verse_id":"LUK.7.6","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"7.6","text":"Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A6/5"}
{"id":5897,"verse_id":"LUK.7.8","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.8","text":"I say to this one, ‘ Go, ’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A8/2"}
{"id":5898,"verse_id":"LUK.7.9","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.9","text":"There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A9/2"}
{"id":5899,"verse_id":"LUK.7.12","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.12","text":"The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A12/4"}
{"id":5900,"verse_id":"LUK.7.13","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.13","text":"He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it ( Matt 14:14 ; Mark 6:34 ; Matt 15:32 ; Mark 8:2 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A13/2"}
{"id":5901,"verse_id":"LUK.7.14","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.14","text":"The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern ( Num 19:11, 16 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A14/3"}
{"id":5902,"verse_id":"LUK.7.14","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.14","text":"Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A14/4"}
{"id":5903,"verse_id":"LUK.7.16","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.16","text":"That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A16/3"}
{"id":5904,"verse_id":"LUK.7.17","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.17","text":"See Luke 4:14 for a similar report .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A17/2"}
{"id":5905,"verse_id":"LUK.7.19","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.19","text":"Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A19/3"}
{"id":5906,"verse_id":"LUK.7.22","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.22","text":"The same verb has been translated “inform” in 7:18 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A22/3"}
{"id":5907,"verse_id":"LUK.7.22","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.22","text":"What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1 . Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A22/4"}
{"id":5908,"verse_id":"LUK.7.25","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.25","text":"The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A25/3"}
{"id":5909,"verse_id":"LUK.7.27","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.27","text":"The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20 . Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A27/2"}
{"id":5910,"verse_id":"LUK.7.28","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.28","text":"In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A28/1"}
{"id":5911,"verse_id":"LUK.7.28","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.28","text":"After John comes a shift of eras. The new era is so great that the lowest member of it ( the one who is least in the kingdom of God ) is greater than the greatest one of the previous era.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A28/3"}
{"id":5912,"verse_id":"LUK.7.28","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":28,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.28","text":"The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 . It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A28/4"}
{"id":5913,"verse_id":"LUK.7.29","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.29","text":"See the note on tax collectors in 3:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A29/2"}
{"id":5914,"verse_id":"LUK.7.30","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.30","text":"See the note on Pharisees in 5:17 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A30/1"}
{"id":5915,"verse_id":"LUK.7.30","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"7.30","text":"Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A30/6"}
{"id":5916,"verse_id":"LUK.7.32","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.32","text":"‘ We played the flute for you, yet you did not dance… ’ The children of this generation were making the complaint (see vv. 33-34 ) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A32/2"}
{"id":5917,"verse_id":"LUK.7.33","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.33","text":"John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A33/3"}
{"id":5918,"verse_id":"LUK.7.34","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.34","text":"Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners . Either way, God’s messengers were subject to complaint.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A34/2"}
{"id":5919,"verse_id":"LUK.7.36","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.36","text":"See the note on Pharisees in 5:17 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A36/1"}
{"id":5920,"verse_id":"LUK.7.37","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.37","text":"A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A37/4"}
{"id":5921,"verse_id":"LUK.7.38","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"7.38","text":"The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A38/7"}
{"id":5922,"verse_id":"LUK.7.39","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.39","text":"The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A39/3"}
{"id":5923,"verse_id":"LUK.7.41","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.41","text":"A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A41/1"}
{"id":5924,"verse_id":"LUK.7.44","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.44","text":"It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A44/2"}
{"id":5925,"verse_id":"LUK.7.46","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.46","text":"This event is not equivalent to the anointing of Jesus that takes place in the last week of his life ( Matt 26:6-13 ; Mark 14:3-9 ; John 12:1-8 ). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A46/1"}
{"id":5926,"verse_id":"LUK.7.48","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.48","text":"Jesus showed his authority to forgive sins , something that was quite controversial. See Luke 5:17-26 and the next verse.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A48/3"}
{"id":5927,"verse_id":"LUK.7.50","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.50","text":"On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A50/2"}
{"id":5928,"verse_id":"LUK.7.50","translation_id":"net-engnet","book_id":"LUK","chapter":7,"verse":50,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.50","text":"The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God ( your faith has saved you ). This event is a concrete example of Luke 5:31-32 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%207%3A50/3"}
{"id":5929,"verse_id":"LUK.8.1","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.1","text":"The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A1/4"}
{"id":5930,"verse_id":"LUK.8.1","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.1","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A1/5"}
{"id":5931,"verse_id":"LUK.8.2","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.2","text":"There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A2/1"}
{"id":5932,"verse_id":"LUK.8.2","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.2","text":"This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene , which seems to distinguish her from the woman at Simon the Pharisee’s house.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A2/3"}
{"id":5933,"verse_id":"LUK.8.3","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.3","text":"Cuza is also spelled “Chuza” in many English translations.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A3/1"}
{"id":5934,"verse_id":"LUK.8.3","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.3","text":"Herod ’ s refers here to Herod Antipas. See the note on Herod Antipas in 3:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A3/2"}
{"id":5935,"verse_id":"LUK.8.5","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.5","text":"A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A5/1"}
{"id":5936,"verse_id":"LUK.8.6","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.6","text":"The rock in Palestine would be a limestone base lying right under the soil.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A6/1"}
{"id":5937,"verse_id":"LUK.8.7","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.7","text":"Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A7/1"}
{"id":5938,"verse_id":"LUK.8.7","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.7","text":"That is, crowded out the good plants.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A7/2"}
{"id":5939,"verse_id":"LUK.8.8","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.8","text":"Unlike the parallel accounts in Matt 13:8 and Mark 4:8 , there is no distinction in yield in this version of the parable.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A8/3"}
{"id":5940,"verse_id":"LUK.8.10","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.10","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A10/5"}
{"id":5941,"verse_id":"LUK.8.10","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"8.10","text":"A quotation from Isa 6:9 . Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A10/6"}
{"id":5942,"verse_id":"LUK.8.12","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.12","text":"Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A12/1"}
{"id":5943,"verse_id":"LUK.8.12","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.12","text":"The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A12/2"}
{"id":5944,"verse_id":"LUK.8.13","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.13","text":"This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A13/2"}
{"id":5945,"verse_id":"LUK.8.13","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.13","text":"Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1 ; Heb 3:12 ; Jer 3:14 ; Dan 9:9 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A13/5"}
{"id":5946,"verse_id":"LUK.8.14","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.14","text":"That is, their concern for spiritual things is crowded out by material things.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A14/3"}
{"id":5947,"verse_id":"LUK.8.14","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.14","text":"On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life , see Luke 12:12-21; 16:19-31 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A14/4"}
{"id":5948,"verse_id":"LUK.8.15","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.15","text":"There is a tenacity that is a part of spiritual fruitfulness.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A15/2"}
{"id":5949,"verse_id":"LUK.8.15","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.15","text":"In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A15/3"}
{"id":5950,"verse_id":"LUK.8.15","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":15,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.15","text":"Given the pressures noted in the previous soils, bearing fruit takes time ( steadfast endurance ), just as it does for the farmer. See Jas 1:2-4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A15/4"}
{"id":5951,"verse_id":"LUK.8.16","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.16","text":"This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A16/2"}
{"id":5952,"verse_id":"LUK.8.17","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.17","text":"Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A17/1"}
{"id":5953,"verse_id":"LUK.8.18","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.18","text":"The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A18/3"}
{"id":5954,"verse_id":"LUK.8.19","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.19","text":"The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A19/2"}
{"id":5955,"verse_id":"LUK.8.21","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.21","text":"Hearing and doing the word of God is another important NT theme: Luke 6:47-49 ; Jas 1:22-25 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A21/3"}
{"id":5956,"verse_id":"LUK.8.22","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.22","text":"A boat that held all the disciples would be of significant size.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A22/3"}
{"id":5957,"verse_id":"LUK.8.23","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.23","text":"A violent windstorm came down on the lake. 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.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A23/2"}
{"id":5958,"verse_id":"LUK.8.24","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"8.24","text":"Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30 . When Jesus rebuked the wind and the raging waves he was making a statement about who he was.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A24/6"}
{"id":5959,"verse_id":"LUK.8.25","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.25","text":"“ Where is your faith? ” The call is to trust God and realize that those who exercise faith can trust in his care.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A25/2"}
{"id":5960,"verse_id":"LUK.8.25","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.25","text":"The combination of fear and respect ( afraid and amazed ) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A25/3"}
{"id":5961,"verse_id":"LUK.8.25","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":25,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.25","text":"Jesus’ authority over creation raised a question for the disciples about who he was exactly ( “Who then is this?” ). This verse shows that the disciples followed Jesus even though they did not know all about him yet.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A25/4"}
{"id":5962,"verse_id":"LUK.8.26","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.26","text":"B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms. The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A26/2"}
{"id":5963,"verse_id":"LUK.8.26","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":26,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.26","text":"That is, across the Sea of Galilee from Galilee.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A26/3"}
{"id":5964,"verse_id":"LUK.8.28","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.28","text":"On the title Most High see Luke 1:35 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A28/4"}
{"id":5965,"verse_id":"LUK.8.28","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.28","text":"The demons’ plea “ do not torment me ” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A28/5"}
{"id":5966,"verse_id":"LUK.8.29","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"8","reference":"8.29","text":"This is a parenthetical, explanatory comment by the author.","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A29/8"}
{"id":5967,"verse_id":"LUK.8.30","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.30","text":"The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A30/3"}
{"id":5968,"verse_id":"LUK.8.32","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.32","text":"Many have discussed why Jesus gave them permission , since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A32/4"}
{"id":5969,"verse_id":"LUK.8.37","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"8.37","text":"Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A37/6"}
{"id":5970,"verse_id":"LUK.8.39","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.39","text":"Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21 ) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock ( Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A39/3"}
{"id":5971,"verse_id":"LUK.8.39","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":39,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"8.39","text":"Note that the man could not separate what God had done from the one through whom God had done it ( what Jesus had done for him ). This man was called to witness to God’s goodness at home.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A39/6"}
{"id":5972,"verse_id":"LUK.8.41","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.41","text":"See the note on synagogues in 4:15 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A41/3"}
{"id":5973,"verse_id":"LUK.8.42","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.42","text":"Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A42/2"}
{"id":5974,"verse_id":"LUK.8.44","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.44","text":"The edge of his cloak refers to the kraspedon , the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41 ). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A44/3"}
{"id":5975,"verse_id":"LUK.8.45","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.45","text":"Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A45/4"}
{"id":5976,"verse_id":"LUK.8.52","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":52,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.52","text":"This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A52/1"}
{"id":5977,"verse_id":"LUK.8.55","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":55,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.55","text":"In other words, she came back to life; see Acts 20:10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A55/2"}
{"id":5978,"verse_id":"LUK.8.56","translation_id":"net-engnet","book_id":"LUK","chapter":8,"verse":56,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.56","text":"Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%208%3A56/2"}
{"id":5979,"verse_id":"LUK.9.1","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"9.1","text":"Note how Luke distinguishes between exorcisms ( authority over all demons ) and diseases here.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A1/5"}
{"id":5980,"verse_id":"LUK.9.2","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.2","text":"“To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A2/1"}
{"id":5981,"verse_id":"LUK.9.2","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.2","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A2/3"}
{"id":5982,"verse_id":"LUK.9.2","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.2","text":"As Jesus’ own ministry ( Luke 4:16-44 ) involved both word ( to proclaim ) and deed ( to heal ) so also would that of the disciples.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A2/4"}
{"id":5983,"verse_id":"LUK.9.3","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.3","text":"Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10 ) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A3/3"}
{"id":5984,"verse_id":"LUK.9.4","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.4","text":"Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A4/2"}
{"id":5985,"verse_id":"LUK.9.5","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.5","text":"To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11 ; Acts 13:51; 18:6 . It was a sign of rejection.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A5/4"}
{"id":5986,"verse_id":"LUK.9.7","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.7","text":"Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A7/1"}
{"id":5987,"verse_id":"LUK.9.7","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.7","text":"See the note on tetrarch in 3:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A7/2"}
{"id":5988,"verse_id":"LUK.9.7","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":7,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.7","text":"John refers to John the Baptist, whom Herod had beheaded (v. 9 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A7/4"}
{"id":5989,"verse_id":"LUK.9.8","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.8","text":"The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11 , Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A8/1"}
{"id":5990,"verse_id":"LUK.9.8","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.8","text":"The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A8/2"}
{"id":5991,"verse_id":"LUK.9.10","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"9.10","text":"Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A10/6"}
{"id":5992,"verse_id":"LUK.9.11","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.11","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A11/2"}
{"id":5993,"verse_id":"LUK.9.11","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.11","text":"Again the combination of word ( spoke to them ) and healing ( cured , compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A11/3"}
{"id":5994,"verse_id":"LUK.9.13","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"9.13","text":"Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A13/6"}
{"id":5995,"verse_id":"LUK.9.14","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.14","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A14/2"}
{"id":5996,"verse_id":"LUK.9.16","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.16","text":"Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30 . Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. speaks of him in this scene as picturing the “Bread of Life.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A16/2"}
{"id":5997,"verse_id":"LUK.9.17","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.17","text":"There was more than enough for everybody, as indicated by the gathering of what was left over .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A17/1"}
{"id":5998,"verse_id":"LUK.9.18","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.18","text":"Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41 ): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A18/3"}
{"id":5999,"verse_id":"LUK.9.18","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"9.18","text":"“ Who do the crowds say that I am? ” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9 . The answer resolves a major theme of Luke’s Gospel.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A18/5"}
{"id":6000,"verse_id":"LUK.9.19","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.19","text":"The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11 , Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A19/3"}
{"id":6001,"verse_id":"LUK.9.19","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.19","text":"The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A19/4"}
{"id":6002,"verse_id":"LUK.9.21","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.21","text":"No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19 , 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.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A21/2"}
{"id":6003,"verse_id":"LUK.9.22","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.22","text":"The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A22/1"}
{"id":6004,"verse_id":"LUK.9.22","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.22","text":"Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law ), though in almost all will join in.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A22/2"}
{"id":6005,"verse_id":"LUK.9.22","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":22,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.22","text":"The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A22/4"}
{"id":6006,"verse_id":"LUK.9.23","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.23","text":"Here them all could be limited to the disciples, since Jesus was alone with them in v. 18 . It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22 . The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A23/2"}
{"id":6007,"verse_id":"LUK.9.23","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"9.23","text":"Only Luke mentions taking up one’s cross daily . To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A23/5"}
{"id":6008,"verse_id":"LUK.9.24","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.24","text":"The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A24/1"}
{"id":6009,"verse_id":"LUK.9.26","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.26","text":"How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A26/1"}
{"id":6010,"verse_id":"LUK.9.27","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.27","text":"The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of . In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A27/4"}
{"id":6011,"verse_id":"LUK.9.30","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.30","text":"Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office ( Acts 3:18-22 ) and Elijah pictures the presence of the last days ( Mal 4:5-6 ), the prophet of the eschaton (the end times).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A30/2"}
{"id":6012,"verse_id":"LUK.9.34","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.34","text":"This cloud is the cloud of God’s presence and the voice is his as well.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A34/2"}
{"id":6013,"verse_id":"LUK.9.35","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.35","text":"The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A35/3"}
{"id":6014,"verse_id":"LUK.9.36","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.36","text":"Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A36/3"}
{"id":6015,"verse_id":"LUK.9.39","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.39","text":"The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A39/3"}
{"id":6016,"verse_id":"LUK.9.40","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.40","text":"Note the repetition of the verb from v. 38 , an indication of the father’s desperation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A40/2"}
{"id":6017,"verse_id":"LUK.9.41","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"9.41","text":"The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A41/6"}
{"id":6018,"verse_id":"LUK.9.42","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.42","text":"At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A42/3"}
{"id":6019,"verse_id":"LUK.9.42","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":42,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"9.42","text":"This is a reference to an evil spirit. See Luke 4:33 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A42/6"}
{"id":6020,"verse_id":"LUK.9.43","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.43","text":"The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A43/2"}
{"id":6021,"verse_id":"LUK.9.45","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.45","text":"The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44 a urges.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A45/2"}
{"id":6022,"verse_id":"LUK.9.48","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.48","text":"Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A48/2"}
{"id":6023,"verse_id":"LUK.9.51","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":51,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.51","text":"Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31 ). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A51/3"}
{"id":6024,"verse_id":"LUK.9.54","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":54,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.54","text":"א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes. An allusion to 2 Kgs 1:10, 12, 14 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A54/2"}
{"id":6025,"verse_id":"LUK.9.55","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":55,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.55","text":"[579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss . The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A55/2"}
{"id":6026,"verse_id":"LUK.9.57","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":57,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.57","text":"lat co). The statement “ I will follow you wherever you go ” is an offer to follow Jesus as a disciple, no matter what the cost.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A57/3"}
{"id":6027,"verse_id":"LUK.9.58","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":58,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.58","text":"Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world ( the Son of Man has no place to lay his head ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A58/2"}
{"id":6028,"verse_id":"LUK.9.60","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":60,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.60","text":"There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead : (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel ( proclaim the kingdom of God ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A60/2"}
{"id":6029,"verse_id":"LUK.9.60","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":60,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.60","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A60/3"}
{"id":6030,"verse_id":"LUK.9.62","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":62,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.62","text":"Jesus warns that excessive concern for family ties ( looks back ) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A62/3"}
{"id":6031,"verse_id":"LUK.9.62","translation_id":"net-engnet","book_id":"LUK","chapter":9,"verse":62,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.62","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%209%3A62/4"}
{"id":6032,"verse_id":"LUK.10.2","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.2","text":"The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A2/2"}
{"id":6033,"verse_id":"LUK.10.3","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.3","text":"On the imagery of lambs see Isa 40:11 , Ezek 34:11-31 , and John 10:1-18 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A3/2"}
{"id":6034,"verse_id":"LUK.10.3","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.3","text":"This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A3/3"}
{"id":6035,"verse_id":"LUK.10.4","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.4","text":"On the command Do not carry see Luke 9:3 . The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A4/1"}
{"id":6036,"verse_id":"LUK.10.5","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.5","text":"The statement ‘ May peace be on this house! ’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A5/3"}
{"id":6037,"verse_id":"LUK.10.6","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.6","text":"The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace , their blessing will return to them. Jesus shows just how important their mission is by this remark.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A6/2"}
{"id":6038,"verse_id":"LUK.10.7","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.7","text":"On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A7/3"}
{"id":6039,"verse_id":"LUK.10.9","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.9","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A9/3"}
{"id":6040,"verse_id":"LUK.10.10","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.10","text":"More discussion takes place concerning rejection ( the people do not welcome you ), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A10/4"}
{"id":6041,"verse_id":"LUK.10.11","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.11","text":"See Luke 9:5 , where the verb is different but the meaning is the same. This was a sign of rejection.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A11/2"}
{"id":6042,"verse_id":"LUK.10.12","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.12","text":"The allusion to Sodom , the most wicked of OT cities from Gen 19:1-29 , shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A12/1"}
{"id":6043,"verse_id":"LUK.10.13","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.13","text":"Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A13/1"}
{"id":6044,"verse_id":"LUK.10.13","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.13","text":"Tyre and Sidon are two other notorious OT cities (; Jer 25:22; 47:4 ). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!” map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A13/5"}
{"id":6045,"verse_id":"LUK.10.15","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.15","text":"Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A15/1"}
{"id":6046,"verse_id":"LUK.10.15","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.15","text":"In the OT, Hades was known as Sheol . It is the place where the unrighteous will reside ( Matt 11:23 ; Luke 16:23 ; Rev 20:13-14 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A15/3"}
{"id":6047,"verse_id":"LUK.10.16","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.16","text":"Jesus linked himself to the disciples’ message: Responding to the disciples ( listens to you ) counts as responding to him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A16/2"}
{"id":6048,"verse_id":"LUK.10.16","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.16","text":"The one who sent me refers to God.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A16/4"}
{"id":6049,"verse_id":"LUK.10.19","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.19","text":"Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A19/2"}
{"id":6050,"verse_id":"LUK.10.21","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.21","text":"Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A21/3"}
{"id":6051,"verse_id":"LUK.10.21","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.21","text":"The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father , a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A21/5"}
{"id":6052,"verse_id":"LUK.10.21","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":21,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"7","reference":"10.21","text":"See 1 Cor 1:26-31 .","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A21/7"}
{"id":6053,"verse_id":"LUK.10.22","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.22","text":"This verse has been noted for its conceptual similarity to teaching in John’s Gospel ( 10:15; 17:2 ). The authority of the Son and the Father are totally intertwined.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A22/1"}
{"id":6054,"verse_id":"LUK.10.23","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.23","text":"This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A23/5"}
{"id":6055,"verse_id":"LUK.10.24","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.24","text":"This is what past prophets and kings had wanted very much to see , yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A24/1"}
{"id":6056,"verse_id":"LUK.10.25","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.25","text":"The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A25/4"}
{"id":6057,"verse_id":"LUK.10.27","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.27","text":"A quotation from Deut 6:5 . The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A27/3"}
{"id":6058,"verse_id":"LUK.10.28","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.28","text":"Jesus commends the reply ( you have answered correctly ). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A28/2"}
{"id":6059,"verse_id":"LUK.10.30","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.30","text":"The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A30/2"}
{"id":6060,"verse_id":"LUK.10.30","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"10.30","text":"That is, in a state between life and death; severely wounded.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A30/6"}
{"id":6061,"verse_id":"LUK.10.31","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.31","text":"The phrase by chance adds an initial note of hope and fortune to the expectation in the story.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A31/1"}
{"id":6062,"verse_id":"LUK.10.31","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.31","text":"It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A31/4"}
{"id":6063,"verse_id":"LUK.10.31","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":31,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.31","text":"The text suggests that the priest went out of his way ( on the other side ) not to get too close to the scene.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A31/5"}
{"id":6064,"verse_id":"LUK.10.34","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.34","text":"The ancient practice of pouring oil was designed to comfort and clean the wounds ( Isa 1:6 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A34/3"}
{"id":6065,"verse_id":"LUK.10.34","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":34,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"10.34","text":"His own animal refers to a riding animal, presumably a donkey, but not specified.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A34/6"}
{"id":6066,"verse_id":"LUK.10.36","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.36","text":"Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A36/1"}
{"id":6067,"verse_id":"LUK.10.37","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.37","text":"The neighbor did not do what was required (that is why his response is called mercy ) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8 . Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A37/2"}
{"id":6068,"verse_id":"LUK.10.39","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.39","text":"The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A39/3"}
{"id":6069,"verse_id":"LUK.10.40","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.40","text":"The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A40/1"}
{"id":6070,"verse_id":"LUK.10.41","translation_id":"net-engnet","book_id":"LUK","chapter":10,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.41","text":"The double vocative Martha, Martha communicates emotion.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2010%3A41/3"}
{"id":6071,"verse_id":"LUK.11.1","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.1","text":"John refers to John the Baptist.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A1/4"}
{"id":6072,"verse_id":"LUK.11.1","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"11.1","text":"It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A1/5"}
{"id":6073,"verse_id":"LUK.11.2","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.2","text":"When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A2/1"}
{"id":6074,"verse_id":"LUK.11.2","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.2","text":"א B (L: + ἡμῶν ) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred. God is addressed in terms of intimacy ( Father ). The original Semitic term here was probably Abba . The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A2/2"}
{"id":6075,"verse_id":"LUK.11.2","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.2","text":"B L pc ), and cannot be easily explained as arising from the longer reading. Your kingdom come represents the hope for the full manifestation of God’s promised rule.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A2/4"}
{"id":6076,"verse_id":"LUK.11.6","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.6","text":"The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A6/2"}
{"id":6077,"verse_id":"LUK.11.9","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.9","text":"The three present imperatives in this verse ( Ask…seek…knock ) are probably intended to call for a repeated or continual approach before God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A9/2"}
{"id":6078,"verse_id":"LUK.11.10","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.10","text":"The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A10/1"}
{"id":6079,"verse_id":"LUK.11.11","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.11","text":"The snake probably refers to a water snake.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A11/3"}
{"id":6080,"verse_id":"LUK.11.12","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.12","text":"The two questions of vv. 11-12 expect the answer, “No father would do this!”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A12/1"}
{"id":6081,"verse_id":"LUK.11.13","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.13","text":"The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew ( 7:11 ) refers to good things where Luke mentions the Holy Spirit .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A13/2"}
{"id":6082,"verse_id":"LUK.11.14","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.14","text":"This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A14/4"}
{"id":6083,"verse_id":"LUK.11.16","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.16","text":"What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A16/4"}
{"id":6084,"verse_id":"LUK.11.17","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.17","text":"Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20 ) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22 ) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation ( 4:1-13 ) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A17/2"}
{"id":6085,"verse_id":"LUK.11.19","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.19","text":"Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27 / Luke 11:19 ,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A19/1"}
{"id":6086,"verse_id":"LUK.11.20","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.20","text":"The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus ( Exod 8:19 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A20/1"}
{"id":6087,"verse_id":"LUK.11.20","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.20","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A20/2"}
{"id":6088,"verse_id":"LUK.11.22","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"11.22","text":"Some see the imagery here as similar to Eph 4:7-10 , although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A22/7"}
{"id":6089,"verse_id":"LUK.11.23","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.23","text":"Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A23/1"}
{"id":6090,"verse_id":"LUK.11.23","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.23","text":"For the image of scattering, see Pss. Sol. 17:18.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A23/2"}
{"id":6091,"verse_id":"LUK.11.24","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.24","text":"This is a reference to an evil spirit. See Luke 4:33 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A24/1"}
{"id":6092,"verse_id":"LUK.11.24","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.24","text":"The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water ( Luke 8:29-31 ; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started ( Isa 13:21; 34:14 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A24/3"}
{"id":6093,"verse_id":"LUK.11.25","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.25","text":"The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A25/3"}
{"id":6094,"verse_id":"LUK.11.26","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.26","text":"The point of the story is that to fail to respond is to risk a worse fate than when one started.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A26/3"}
{"id":6095,"verse_id":"LUK.11.27","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.27","text":"Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A27/4"}
{"id":6096,"verse_id":"LUK.11.28","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.28","text":"This is another reference to hearing and doing the word of God , which here describes Jesus’ teaching; see Luke 8:21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A28/2"}
{"id":6097,"verse_id":"LUK.11.29","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.29","text":"The mention of a sign alludes back to Luke 11:16 . Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A29/3"}
{"id":6098,"verse_id":"LUK.11.29","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":29,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.29","text":"As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A29/4"}
{"id":6099,"verse_id":"LUK.11.31","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.31","text":"On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12 , as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A31/1"}
{"id":6100,"verse_id":"LUK.11.31","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.31","text":"For the imagery of judgment , see Luke 10:13-15 and 11:19 . The warnings are coming consistently now.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A31/2"}
{"id":6101,"verse_id":"LUK.11.31","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":31,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"11.31","text":"The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22 ; 1 Cor 1:24, 30 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A31/5"}
{"id":6102,"verse_id":"LUK.11.35","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.35","text":"Here you is a singular pronoun, individualizing the application.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A35/2"}
{"id":6103,"verse_id":"LUK.11.37","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.37","text":"See the note on Pharisees in 5:17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A37/2"}
{"id":6104,"verse_id":"LUK.11.39","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.39","text":"The allusion to washing ( clean the outside of the cup ) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A39/1"}
{"id":6105,"verse_id":"LUK.11.40","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.40","text":"You fools is a rebuke which in the OT refers to someone who is blind to God ( Ps 14:1, 53:1; 92:6 ; Prov 6:12 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A40/1"}
{"id":6106,"verse_id":"LUK.11.41","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.41","text":"The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean , both hearts and lives.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A41/3"}
{"id":6107,"verse_id":"LUK.11.42","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.42","text":"These small herbs were tithed with great care (Mishnah, m. Demai 2:1).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A42/3"}
{"id":6108,"verse_id":"LUK.11.42","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":42,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"11.42","text":"Justice was a major theme of OT ethics ( Mic 6:8 ; Zech 7:8-10 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A42/5"}
{"id":6109,"verse_id":"LUK.11.43","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.43","text":"See the note on synagogues in 4:15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A43/2"}
{"id":6110,"verse_id":"LUK.11.44","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.44","text":"In Judaism to come into contact with the dead or what is associated with them, even without knowing it , makes one unclean ( Num 19:11-22 ; Lev 21:1-3 ; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A44/3"}
{"id":6111,"verse_id":"LUK.11.45","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.45","text":"That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A45/1"}
{"id":6112,"verse_id":"LUK.11.47","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":47,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.47","text":"The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” ( The Sayings of Jesus , 101).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A47/1"}
{"id":6113,"verse_id":"LUK.11.49","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.49","text":"The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A49/1"}
{"id":6114,"verse_id":"LUK.11.51","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":51,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.51","text":"Gen 4:10 indicates that Abel’s blood cried out for justice.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A51/1"}
{"id":6115,"verse_id":"LUK.11.51","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":51,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.51","text":"It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A51/2"}
{"id":6116,"verse_id":"LUK.11.52","translation_id":"net-engnet","book_id":"LUK","chapter":11,"verse":52,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.52","text":"You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2011%3A52/1"}
{"id":6117,"verse_id":"LUK.12.1","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.1","text":"See the note on Pharisees in 5:17 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A1/4"}
{"id":6118,"verse_id":"LUK.12.1","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"12.1","text":"The pursuit of popularity can lead to hypocrisy , if one is not careful.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A1/5"}
{"id":6119,"verse_id":"LUK.12.2","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.2","text":"I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A2/2"}
{"id":6120,"verse_id":"LUK.12.3","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.3","text":"The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A3/3"}
{"id":6121,"verse_id":"LUK.12.4","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.4","text":"Judaism had a similar exhortation in 4 Macc 13:14-15.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A4/2"}
{"id":6122,"verse_id":"LUK.12.5","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.5","text":"The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A5/2"}
{"id":6123,"verse_id":"LUK.12.5","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.5","text":"The word translated hell is “Gehenna” ( γέεννα , geenna ), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35 ), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A5/4"}
{"id":6124,"verse_id":"LUK.12.6","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.6","text":"The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A6/1"}
{"id":6125,"verse_id":"LUK.12.7","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.7","text":"Do not be afraid. One should respect and show reverence to God (v. 5 ), but need not fear his tender care.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A7/1"}
{"id":6126,"verse_id":"LUK.12.8","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.8","text":"This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69 ; Acts 10:42-43; 17:31 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A8/4"}
{"id":6127,"verse_id":"LUK.12.10","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.10","text":"Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A10/1"}
{"id":6128,"verse_id":"LUK.12.11","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.11","text":"The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests. sn See the note on synagogues in 4:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A11/1"}
{"id":6129,"verse_id":"LUK.12.13","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.13","text":"Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A13/2"}
{"id":6130,"verse_id":"LUK.12.17","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.17","text":"I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A17/3"}
{"id":6131,"verse_id":"LUK.12.18","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.18","text":"Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A18/2"}
{"id":6132,"verse_id":"LUK.12.21","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.21","text":"It is selfishness that is rebuked here, in the accumulation of riches for himself . Recall the emphasis on the first person pronouns throughout the parable.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A21/1"}
{"id":6133,"verse_id":"LUK.12.28","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"12.28","text":"The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A28/5"}
{"id":6134,"verse_id":"LUK.12.31","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.31","text":"His (that is, God’s) kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A31/3"}
{"id":6135,"verse_id":"LUK.12.33","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.33","text":"The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A33/1"}
{"id":6136,"verse_id":"LUK.12.34","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.34","text":"Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A34/1"}
{"id":6137,"verse_id":"LUK.12.35","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.35","text":"Keep your lamps burning means to be ready at all times.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A35/2"}
{"id":6138,"verse_id":"LUK.12.36","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.36","text":"An ancient wedding celebration could last for days (Tob 11:18).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A36/2"}
{"id":6139,"verse_id":"LUK.12.37","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"12.37","text":"He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27 , although those instances merely foreshadow what is in view here.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A37/7"}
{"id":6140,"verse_id":"LUK.12.38","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.38","text":"The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4 , so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A38/1"}
{"id":6141,"verse_id":"LUK.12.39","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.39","text":"On Jesus pictured as a returning thief , see 1 Thess 5:2, 4 ; 2 Pet 3:10 ; Rev 3:3; 16:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A39/1"}
{"id":6142,"verse_id":"LUK.12.40","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.40","text":"Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer ( at an hour when you do not expect him ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A40/1"}
{"id":6143,"verse_id":"LUK.12.41","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.41","text":"Is the parable only for disciples ( us ) or for all humanity ( everyone )? Or does Peter mean for disciples ( us ) or for the crowd ( everyone )? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A41/2"}
{"id":6144,"verse_id":"LUK.12.45","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"12.45","text":"The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A45/5"}
{"id":6145,"verse_id":"LUK.12.48","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"12.48","text":"Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A48/5"}
{"id":6146,"verse_id":"LUK.12.49","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.49","text":"This mission statement, “ I have come to bring fire on the earth ,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A49/1"}
{"id":6147,"verse_id":"LUK.12.50","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.50","text":"The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed ( Ps 18:4, 16; 42:7; 69:1-2 ; Isa 8:7-8; 30:27-28 ; Jonah 2:3-6 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A50/1"}
{"id":6148,"verse_id":"LUK.12.52","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":52,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.52","text":"From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69 ; see Mic 7:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A52/1"}
{"id":6149,"verse_id":"LUK.12.54","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":54,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.54","text":"A cloud rising in the west refers to moisture coming from the Mediterranean Sea.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A54/2"}
{"id":6150,"verse_id":"LUK.12.55","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":55,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.55","text":"The south wind comes from the desert, and thus brings scorching heat.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A55/1"}
{"id":6151,"verse_id":"LUK.12.56","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":56,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.56","text":"In Luke, the term hypocrites occurs here, in 6:42 , and in 13:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A56/1"}
{"id":6152,"verse_id":"LUK.12.58","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":58,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.58","text":"The term magistrate ( ἄρχων , arcwn ) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A58/1"}
{"id":6153,"verse_id":"LUK.12.58","translation_id":"net-engnet","book_id":"LUK","chapter":12,"verse":58,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.58","text":"The officer ( πράκτωρ , praktwr ) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2012%3A58/2"}
{"id":6154,"verse_id":"LUK.13.1","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.1","text":"This is an event that otherwise is unattested, though several events similar to it are noted in Josephus ( J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A1/2"}
{"id":6155,"verse_id":"LUK.13.2","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.2","text":"Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A2/2"}
{"id":6156,"verse_id":"LUK.13.3","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.3","text":"Jesus was stressing that all stand at risk of death, if they do not repent and receive life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A3/1"}
{"id":6157,"verse_id":"LUK.13.4","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.4","text":"Unlike the previous event, when the tower in Siloam fell on them , it was an accident of fate. It raised the question, however, “Was this a judgment?”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A4/2"}
{"id":6158,"verse_id":"LUK.13.5","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.5","text":"Jesus’ point repeats v. 3 . The circumstances make no difference. All must deal with the reality of what death means.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A5/1"}
{"id":6159,"verse_id":"LUK.13.6","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.6","text":"The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A6/3"}
{"id":6160,"verse_id":"LUK.13.7","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.7","text":"The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A7/3"}
{"id":6161,"verse_id":"LUK.13.7","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"13.7","text":"Such fig trees would deplete the soil , robbing it of nutrients needed by other trees and plants.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A7/7"}
{"id":6162,"verse_id":"LUK.13.10","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.10","text":"See the note on synagogues in 4:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A10/1"}
{"id":6163,"verse_id":"LUK.13.12","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.12","text":"Woman was a polite form of address (see BDAG 208-9 s.v. γυνή ), similar to “Madam” or “Ma’am” used in English in different regions.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A12/3"}
{"id":6164,"verse_id":"LUK.13.13","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.13","text":"The healing took place immediately .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A13/2"}
{"id":6165,"verse_id":"LUK.13.14","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.14","text":"The irony is that Jesus’ “ work ” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A14/1"}
{"id":6166,"verse_id":"LUK.13.15","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.15","text":"The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A15/3"}
{"id":6167,"verse_id":"LUK.13.16","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.16","text":"Note that this is again a battle between Satan and God; see 11:18-23 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A16/3"}
{"id":6168,"verse_id":"LUK.13.17","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.17","text":"Concerning all the wonderful things see Luke 7:16; 19:37 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A17/4"}
{"id":6169,"verse_id":"LUK.13.18","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.18","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A18/3"}
{"id":6170,"verse_id":"LUK.13.18","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.18","text":"What is the kingdom of God like? Unlike or , where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A18/4"}
{"id":6171,"verse_id":"LUK.13.19","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.19","text":"The mustard seed was noted for its tiny size.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A19/1"}
{"id":6172,"verse_id":"LUK.13.19","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.19","text":"Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A19/4"}
{"id":6173,"verse_id":"LUK.13.19","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":19,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"13.19","text":"The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree : Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A19/6"}
{"id":6174,"verse_id":"LUK.13.20","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.20","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A20/2"}
{"id":6175,"verse_id":"LUK.13.21","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.21","text":"This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A21/2"}
{"id":6176,"verse_id":"LUK.13.23","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.23","text":"The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A23/3"}
{"id":6177,"verse_id":"LUK.13.25","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"13.25","text":"For the imagery behind the statement “ I do not know where you come from ,” see Ps 138:6 ; Isa 63:16 ; Jer 1:5 ; Hos 5:3 .","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A25/7"}
{"id":6178,"verse_id":"LUK.13.26","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.26","text":"This term refers to wide streets , and thus suggests the major streets of a city.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A26/1"}
{"id":6179,"verse_id":"LUK.13.27","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.27","text":"The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A27/3"}
{"id":6180,"verse_id":"LUK.13.28","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.28","text":"Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A28/1"}
{"id":6181,"verse_id":"LUK.13.28","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.28","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A28/3"}
{"id":6182,"verse_id":"LUK.13.29","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.29","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A29/4"}
{"id":6183,"verse_id":"LUK.13.30","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.30","text":"Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23 ), but “Will it be you?”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A30/3"}
{"id":6184,"verse_id":"LUK.13.31","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.31","text":"See the note on Pharisees in 5:17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A31/2"}
{"id":6185,"verse_id":"LUK.13.31","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"13.31","text":"Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A31/5"}
{"id":6186,"verse_id":"LUK.13.32","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.32","text":"That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person ( Neh 4:3 ; 2 Esd 13:35 LXX); (2) a deceiver ( Song Rabbah 2.15.1 on 2:15 ); or someone destructive, a destroyer ( Ezek 13:4 ; Lam 5:18 ; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” ( Luke 7:28 ) and later stands opposed to Jesus ( Acts 4:26-28 ). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A32/3"}
{"id":6187,"verse_id":"LUK.13.32","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.32","text":"The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A32/4"}
{"id":6188,"verse_id":"LUK.13.33","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.33","text":"Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19 ; Acts 3:22-23 . Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem , is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34 ). In the end, Herod will be much less a threat than Jerusalem. map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A33/4"}
{"id":6189,"verse_id":"LUK.13.34","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.34","text":"The double use of the city’s name betrays intense emotion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A34/1"}
{"id":6190,"verse_id":"LUK.13.34","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":34,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.34","text":"How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A34/3"}
{"id":6191,"verse_id":"LUK.13.35","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.35","text":"Your house is forsaken. The language here is from Jer 12:7 and 22:5 . It recalls exilic judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A35/1"}
{"id":6192,"verse_id":"LUK.13.35","translation_id":"net-engnet","book_id":"LUK","chapter":13,"verse":35,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.35","text":"A quotation from Ps 118:26 . The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2013%3A35/2"}
{"id":6193,"verse_id":"LUK.14.1","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.1","text":"See the note on Pharisees in 5:17 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A1/4"}
{"id":6194,"verse_id":"LUK.14.1","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"14.1","text":"Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A1/5"}
{"id":6195,"verse_id":"LUK.14.2","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.2","text":"The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A2/3"}
{"id":6196,"verse_id":"LUK.14.3","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.3","text":"“ Is it lawful to heal on the Sabbath or not? ” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17 ? Has repentance come ( 13:6-9 )?","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A3/4"}
{"id":6197,"verse_id":"LUK.14.6","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.6","text":"They could not reply. Twice in the scene, the experts remain silent (see v. 4 ). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A6/2"}
{"id":6198,"verse_id":"LUK.14.11","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.11","text":"The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A11/2"}
{"id":6199,"verse_id":"LUK.14.12","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.12","text":"That is, the leader of the Pharisees (v. 1 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A12/2"}
{"id":6200,"verse_id":"LUK.14.13","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.13","text":"Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A13/2"}
{"id":6201,"verse_id":"LUK.14.13","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.13","text":"This list of needy is like Luke 7:22 . See Deut 14:28-29; 16:11-14; 26:11-13 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A13/4"}
{"id":6202,"verse_id":"LUK.14.14","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.14","text":"You will be blessed. God notes and approves of such generosity.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A14/2"}
{"id":6203,"verse_id":"LUK.14.14","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.14","text":"The passive verb will be repaid looks at God’s commendation.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A14/3"}
{"id":6204,"verse_id":"LUK.14.15","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"14.15","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A15/5"}
{"id":6205,"verse_id":"LUK.14.16","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.16","text":"Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A16/3"}
{"id":6206,"verse_id":"LUK.14.18","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.18","text":"To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A18/2"}
{"id":6207,"verse_id":"LUK.14.18","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.18","text":"I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A18/3"}
{"id":6208,"verse_id":"LUK.14.18","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":18,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.18","text":"The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A18/4"}
{"id":6209,"verse_id":"LUK.14.19","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.19","text":"Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A19/2"}
{"id":6210,"verse_id":"LUK.14.20","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.20","text":"I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army ( Deut 20:7; 24:5 ), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A20/2"}
{"id":6211,"verse_id":"LUK.14.21","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.21","text":"It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A21/3"}
{"id":6212,"verse_id":"LUK.14.21","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"14.21","text":"The poor, the crippled, the blind and the lame. Note how the list matches v. 13 , illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A21/5"}
{"id":6213,"verse_id":"LUK.14.22","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.22","text":"And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A22/2"}
{"id":6214,"verse_id":"LUK.14.23","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.23","text":"Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A23/3"}
{"id":6215,"verse_id":"LUK.14.23","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"14.23","text":"So that my house will be filled . God will bless many people.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A23/7"}
{"id":6216,"verse_id":"LUK.14.24","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.24","text":"None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A24/2"}
{"id":6217,"verse_id":"LUK.14.25","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.25","text":"It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A25/1"}
{"id":6218,"verse_id":"LUK.14.27","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.27","text":"It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross . Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A27/1"}
{"id":6219,"verse_id":"LUK.14.30","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.30","text":"The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A30/2"}
{"id":6220,"verse_id":"LUK.14.30","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.30","text":"The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A30/3"}
{"id":6221,"verse_id":"LUK.14.32","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.32","text":"This image is slightly different from the former one about the tower (vv. 28-30 ). The first part of the illustration ( sit down first and determine ) deals with preparation. The second part of the illustration ( ask for terms of peace ) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A32/3"}
{"id":6222,"verse_id":"LUK.14.34","translation_id":"net-engnet","book_id":"LUK","chapter":14,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.34","text":"The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud ( b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24 , where it is likewise impossible for the camel to go through the eye of a sewing needle.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2014%3A34/2"}
{"id":6223,"verse_id":"LUK.15.1","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.1","text":"See the note on tax collectors in 3:12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A1/1"}
{"id":6224,"verse_id":"LUK.15.2","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.2","text":"See the note on Pharisees in 5:17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A2/2"}
{"id":6225,"verse_id":"LUK.15.3","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.3","text":"Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A3/3"}
{"id":6226,"verse_id":"LUK.15.4","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.4","text":"This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A4/2"}
{"id":6227,"verse_id":"LUK.15.4","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"15.4","text":"Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A4/5"}
{"id":6228,"verse_id":"LUK.15.6","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.6","text":"A touch of drama may be present, as the term calls together can mean a formal celebration ( 1 Kgs 1:9-10 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A6/2"}
{"id":6229,"verse_id":"LUK.15.7","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.7","text":"There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10 ). The theme of repentance, a major Lukan theme, is again emphasized.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A7/1"}
{"id":6230,"verse_id":"LUK.15.8","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.8","text":"This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A8/1"}
{"id":6231,"verse_id":"LUK.15.9","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.9","text":"Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A9/3"}
{"id":6232,"verse_id":"LUK.15.10","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.10","text":"The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A10/1"}
{"id":6233,"verse_id":"LUK.15.12","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"15.12","text":"He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received ( Deut 21:17 ).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A12/7"}
{"id":6234,"verse_id":"LUK.15.15","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.15","text":"To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals ( Lev 11:7 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A15/3"}
{"id":6235,"verse_id":"LUK.15.18","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.18","text":"In the confession “ I have sinned ” there is a recognition of wrong that pictures the penitent coming home and “being found.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A18/1"}
{"id":6236,"verse_id":"LUK.15.18","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.18","text":"The phrase against heaven is a circumlocution for God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A18/2"}
{"id":6237,"verse_id":"LUK.15.21","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.21","text":"The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A21/2"}
{"id":6238,"verse_id":"LUK.15.21","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.21","text":"The younger son launches into his confession just as he had planned. See vv. 18-19 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A21/3"}
{"id":6239,"verse_id":"LUK.15.22","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.22","text":"With the instructions Hurry! Bring the best robe , there is a total acceptance of the younger son back into the home.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A22/2"}
{"id":6240,"verse_id":"LUK.15.22","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.22","text":"The need for sandals underlines the younger son’s previous destitution, because he was barefoot.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A22/4"}
{"id":6241,"verse_id":"LUK.15.24","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.24","text":"This statement links the parable to the theme of 15:6, 9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A24/1"}
{"id":6242,"verse_id":"LUK.15.25","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.25","text":"This would have been primarily instrumental music , but might include singing as well.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A25/2"}
{"id":6243,"verse_id":"LUK.15.28","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.28","text":"Ironically the attitude of the older son has left him outside and without joy.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A28/3"}
{"id":6244,"verse_id":"LUK.15.29","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.29","text":"You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A29/4"}
{"id":6245,"verse_id":"LUK.15.30","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.30","text":"Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A30/1"}
{"id":6246,"verse_id":"LUK.15.30","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.30","text":"This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A30/2"}
{"id":6247,"verse_id":"LUK.15.30","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":30,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.30","text":"The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A30/3"}
{"id":6248,"verse_id":"LUK.15.30","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":30,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.30","text":"See note on the phrase “fattened calf” in v. 23 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A30/4"}
{"id":6249,"verse_id":"LUK.15.32","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.32","text":"By referring to him as your brother , the father reminded the older brother that the younger brother was part of the family.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A32/2"}
{"id":6250,"verse_id":"LUK.15.32","translation_id":"net-engnet","book_id":"LUK","chapter":15,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.32","text":"The theme he was lost and is found is repeated from v. 24 . The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2015%3A32/3"}
{"id":6251,"verse_id":"LUK.16.1","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.1","text":"His manager was the steward in charge of managing the house. He could have been a slave trained for the role.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A1/3"}
{"id":6252,"verse_id":"LUK.16.2","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.2","text":"Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A2/3"}
{"id":6253,"verse_id":"LUK.16.4","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.4","text":"Thinking ahead, the manager develops a plan to make people think kindly of him ( welcome me into their homes ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A4/2"}
{"id":6254,"verse_id":"LUK.16.6","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.6","text":"A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A6/2"}
{"id":6255,"verse_id":"LUK.16.6","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.6","text":"The bill was halved ( sit down quickly, and write fifty ). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A6/4"}
{"id":6256,"verse_id":"LUK.16.7","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.7","text":"The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A7/2"}
{"id":6257,"verse_id":"LUK.16.7","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.7","text":"The percentage of reduction may not be as great because of the change in material.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A7/4"}
{"id":6258,"verse_id":"LUK.16.8","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.8","text":"Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1 ? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A8/2"}
{"id":6259,"verse_id":"LUK.16.8","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.8","text":"Where this parable ends is debated: Does it conclude with v. 7 , after v. 8 a, after v. 8 b, or after v. 9 ? Verse 8 a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8 a.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A8/3"}
{"id":6260,"verse_id":"LUK.16.9","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.9","text":"The passive refers to the welcome of heaven.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A9/2"}
{"id":6261,"verse_id":"LUK.16.10","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.10","text":"The point of the statement faithful in a very little is that character is shown in how little things are treated.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A10/1"}
{"id":6262,"verse_id":"LUK.16.11","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.11","text":"Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11 , except there the imagery is reversed.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A11/3"}
{"id":6263,"verse_id":"LUK.16.13","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.13","text":"The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A13/1"}
{"id":6264,"verse_id":"LUK.16.14","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.14","text":"See the note on Pharisees in 5:17 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A14/1"}
{"id":6265,"verse_id":"LUK.16.16","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.16","text":"John refers to John the Baptist.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A16/2"}
{"id":6266,"verse_id":"LUK.16.16","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.16","text":"Until John; since then. This verse indicates a shift in era, from law to kingdom.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A16/3"}
{"id":6267,"verse_id":"LUK.16.16","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":16,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.16","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A16/4"}
{"id":6268,"verse_id":"LUK.16.18","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.18","text":"The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery . This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A18/1"}
{"id":6269,"verse_id":"LUK.16.19","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.19","text":"Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A19/1"}
{"id":6270,"verse_id":"LUK.16.20","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.20","text":"This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A20/2"}
{"id":6271,"verse_id":"LUK.16.21","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.21","text":"When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A21/3"}
{"id":6272,"verse_id":"LUK.16.22","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.22","text":"The shorter description suggests a different fate, which is confirmed in the following verses.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A22/4"}
{"id":6273,"verse_id":"LUK.16.23","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.23","text":"The Greek term Hades stands for the Hebrew concept of Sheol . It is what is called hell today. This is where the dead were gathered ( Ps 16:10; 86:13 ). In the NT Hades has an additional negative force of awaiting judgment ( Rev 20:13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A23/1"}
{"id":6274,"verse_id":"LUK.16.23","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.23","text":"Hades is a place of torment , especially as one knows that he is separated from God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A23/2"}
{"id":6275,"verse_id":"LUK.16.24","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.24","text":"The rich man had not helped Lazarus before, when he lay outside his gate (v. 2 ), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A24/3"}
{"id":6276,"verse_id":"LUK.16.24","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.24","text":"The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence ( Ps 42:1-2 ; Isa 5:13 ). The imagery suggests the rich man is now separated from the presence of God.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A24/4"}
{"id":6277,"verse_id":"LUK.16.24","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":24,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"16.24","text":"Fire in this context is OT imagery; see Isa 66:24 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A24/6"}
{"id":6278,"verse_id":"LUK.16.26","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.26","text":"The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A26/2"}
{"id":6279,"verse_id":"LUK.16.28","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.28","text":"To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A28/1"}
{"id":6280,"verse_id":"LUK.16.30","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.30","text":"If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A30/3"}
{"id":6281,"verse_id":"LUK.16.31","translation_id":"net-engnet","book_id":"LUK","chapter":16,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.31","text":"The concluding statement of the parable, they will not be convinced even if someone rises from the dead , provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2016%3A31/3"}
{"id":6282,"verse_id":"LUK.17.1","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.1","text":"See Luke 6:24-26 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A1/2"}
{"id":6283,"verse_id":"LUK.17.4","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.4","text":"You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A4/1"}
{"id":6284,"verse_id":"LUK.17.5","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.5","text":"The request of the apostles, “ Increase our faith ,” is not a request for a gift of faith, but a request to increase the depth of their faith.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A5/2"}
{"id":6285,"verse_id":"LUK.17.6","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"17.6","text":"A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A6/5"}
{"id":6286,"verse_id":"LUK.17.11","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.11","text":"This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48 , the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem. map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A11/2"}
{"id":6287,"verse_id":"LUK.17.12","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.12","text":"The ten men with leprosy would have been unable to approach Jesus ( Lev 13:45-46 ; Num 5:2-3 ). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured ( Lev 13:45-46 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A12/3"}
{"id":6288,"verse_id":"LUK.17.13","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.13","text":"“ Have mercy on us ” is a request to heal them ( Luke 18:38-39; 16:24 ; Matt 9:27; 15:22; 17:15; 20:31-32 ; Mark 10:47-49 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A13/1"}
{"id":6289,"verse_id":"LUK.17.14","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.14","text":"These are the instructions of what to do with a healing ( Lev 13:19; 14:1-11 ; Luke 5:14 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A14/3"}
{"id":6290,"verse_id":"LUK.17.16","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.16","text":"And thanked him. This action recognized God’s healing work through Jesus.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A16/3"}
{"id":6291,"verse_id":"LUK.17.16","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"17.16","text":"This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A16/5"}
{"id":6292,"verse_id":"LUK.17.18","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.18","text":"Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A18/1"}
{"id":6293,"verse_id":"LUK.17.20","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.20","text":"See the note on Pharisees in 5:17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A20/2"}
{"id":6294,"verse_id":"LUK.17.20","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"17.20","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A20/4"}
{"id":6295,"verse_id":"LUK.17.22","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.22","text":"This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26 , but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A22/2"}
{"id":6296,"verse_id":"LUK.17.23","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.23","text":"Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A23/3"}
{"id":6297,"verse_id":"LUK.17.24","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.24","text":"The Son of Man’s coming in power will be sudden and obvious like lightning . No one will need to point it out.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A24/1"}
{"id":6298,"verse_id":"LUK.17.25","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.25","text":"The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan ( Luke 4:43; 24:7, 26, 44 ) and the fifth passion prediction in Luke’s account ( 9:22, 44; 12:50; 13:32-33 ; for the last, see 18:32-33 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A25/1"}
{"id":6299,"verse_id":"LUK.17.26","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.26","text":"Like the days of Noah , the time of the flood in Gen 6:5-8:22 , the judgment will come as a surprise as people live their day to day lives.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A26/3"}
{"id":6300,"verse_id":"LUK.17.27","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"17.27","text":"Like that flood came and destroyed them all , the coming judgment associated with the Son of Man will condemn many.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A27/4"}
{"id":6301,"verse_id":"LUK.17.29","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.29","text":"And destroyed them all . The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT ( Gen 19:16-17 ; Deut 32:32-33 ; Isa 1:10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A29/1"}
{"id":6302,"verse_id":"LUK.17.31","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.31","text":"Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A31/1"}
{"id":6303,"verse_id":"LUK.17.31","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.31","text":"The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A31/2"}
{"id":6304,"verse_id":"LUK.17.32","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.32","text":"An allusion to Gen 19:26 . The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A32/1"}
{"id":6305,"verse_id":"LUK.17.33","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.33","text":"Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving ( Luke 12:4-6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A33/2"}
{"id":6306,"verse_id":"LUK.17.34","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.34","text":"There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A34/1"}
{"id":6307,"verse_id":"LUK.17.37","translation_id":"net-engnet","book_id":"LUK","chapter":17,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"17.37","text":"The question “ Where, Lord? ” means, “Where will the judgment take place?”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2017%3A37/4"}
{"id":6308,"verse_id":"LUK.18.1","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.1","text":"This is one of the few parables that comes with an explanation at the start: … they should always pray and not lose heart . It is part of Luke’s goal in encouraging Theophilus ( 1:4 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A1/4"}
{"id":6309,"verse_id":"LUK.18.2","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.2","text":"The judge here is apparently portrayed as a civil judge who often handled financial cases.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A2/3"}
{"id":6310,"verse_id":"LUK.18.3","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.3","text":"This widow was not necessarily old, since many people lived only into their thirties in the 1st century.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A3/1"}
{"id":6311,"verse_id":"LUK.18.6","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.6","text":"Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A6/1"}
{"id":6312,"verse_id":"LUK.18.7","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.7","text":"The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A7/2"}
{"id":6313,"verse_id":"LUK.18.7","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.7","text":"The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A7/4"}
{"id":6314,"verse_id":"LUK.18.8","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.8","text":"Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A8/2"}
{"id":6315,"verse_id":"LUK.18.10","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.10","text":"The temple is on a hill in Jerusalem, so one would go up to enter its precincts.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A10/1"}
{"id":6316,"verse_id":"LUK.18.10","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.10","text":"See the note on Pharisees in 5:17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A10/2"}
{"id":6317,"verse_id":"LUK.18.10","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":10,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.10","text":"See the note on tax collectors in 3:12 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A10/3"}
{"id":6318,"verse_id":"LUK.18.11","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.11","text":"The Pharisee’s prayer started out as a thanksgiving psalm to God , but the praise ended up not being about God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A11/2"}
{"id":6319,"verse_id":"LUK.18.11","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"18.11","text":"A general category for “sinners” ( 1 Cor 6:9 ; Lev 19:3 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A11/5"}
{"id":6320,"verse_id":"LUK.18.11","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":11,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"18.11","text":"Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people , and adulterers .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A11/6"}
{"id":6321,"verse_id":"LUK.18.12","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.12","text":"The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A12/1"}
{"id":6322,"verse_id":"LUK.18.14","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.14","text":"The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A14/1"}
{"id":6323,"verse_id":"LUK.18.14","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.14","text":"Everyone who exalts himself. See Luke 14:11 . Jesus often called for humility and condemned those who sought honor.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A14/3"}
{"id":6324,"verse_id":"LUK.18.16","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.16","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A16/2"}
{"id":6325,"verse_id":"LUK.18.16","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.16","text":"The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A16/3"}
{"id":6326,"verse_id":"LUK.18.17","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.17","text":"On receive see John 1:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A17/2"}
{"id":6327,"verse_id":"LUK.18.17","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.17","text":"The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A17/3"}
{"id":6328,"verse_id":"LUK.18.18","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.18","text":"Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22 , where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A18/2"}
{"id":6329,"verse_id":"LUK.18.18","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.18","text":"The rich man wanted to know what he must do to inherit eternal life , but Jesus had just finished teaching that eternal life was not earned but simply received ( 18:17 ). See the similar question about inheriting eternal life in Luke 10:25 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A18/3"}
{"id":6330,"verse_id":"LUK.18.19","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.19","text":"Jesus’ response, Why do you call me good? , was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A19/2"}
{"id":6331,"verse_id":"LUK.18.20","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.20","text":"A quotation from Exod 20:12-16 and Deut 5:16-20 . Jesus cited the parts of the ten commandments that relate to how others should be treated.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A20/1"}
{"id":6332,"verse_id":"LUK.18.21","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.21","text":"Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A21/4"}
{"id":6333,"verse_id":"LUK.18.22","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.22","text":"See Luke 14:33 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A22/1"}
{"id":6334,"verse_id":"LUK.18.22","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.22","text":"See Luke 1:50-53; 6:20-23; 14:12-14 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A22/3"}
{"id":6335,"verse_id":"LUK.18.22","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":22,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.22","text":"The call for sacrifice comes with a promise of eternal reward: … you will have treasure in heaven . Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A22/4"}
{"id":6336,"verse_id":"LUK.18.24","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.24","text":"For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A24/2"}
{"id":6337,"verse_id":"LUK.18.24","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.24","text":"The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A24/3"}
{"id":6338,"verse_id":"LUK.18.25","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.25","text":"The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27 ) intervenes.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A25/1"}
{"id":6339,"verse_id":"LUK.18.26","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.26","text":"The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved ?","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A26/2"}
{"id":6340,"verse_id":"LUK.18.27","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.27","text":"The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A27/1"}
{"id":6341,"verse_id":"LUK.18.30","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.30","text":"Jesus reassures his disciples with a promise that (1) much benefit in this life ( many times more ) and (2) eternal life in the age to come will be given.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A30/1"}
{"id":6342,"verse_id":"LUK.18.30","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.30","text":"Note that Luke (see also Matt 19:29 ; Mark 10:30 ; Luke 10:25 ) portrays eternal life as something one receives in the age to come , unlike John, who emphasizes the possibility of receiving eternal life in the present ( John 5:24 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A30/3"}
{"id":6343,"verse_id":"LUK.18.32","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.32","text":"The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal ( 9:22, 44 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A32/1"}
{"id":6344,"verse_id":"LUK.18.32","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.32","text":"See Luke 22:63; 23:11, 36 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A32/2"}
{"id":6345,"verse_id":"LUK.18.32","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":32,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.32","text":"And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23 , but see Mark 14:65; 15:19 ; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A32/4"}
{"id":6346,"verse_id":"LUK.18.34","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.34","text":"This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A34/4"}
{"id":6347,"verse_id":"LUK.18.38","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.38","text":"Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David . He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A38/3"}
{"id":6348,"verse_id":"LUK.18.38","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":38,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.38","text":"Have mercy on me is a request for healing (cf. 17:13 ). It is not owed the man. He simply asks for God’s kind grace.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A38/4"}
{"id":6349,"verse_id":"LUK.18.39","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.39","text":"That is, those who were at the front of the procession.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A39/1"}
{"id":6350,"verse_id":"LUK.18.39","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":39,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.39","text":"Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A39/3"}
{"id":6351,"verse_id":"LUK.18.43","translation_id":"net-engnet","book_id":"LUK","chapter":18,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.43","text":"The presence of God’s work leads again to joy, with both the beggar and the people praising God ( 1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2018%3A43/3"}
{"id":6352,"verse_id":"LUK.19.2","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.2","text":"This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A2/2"}
{"id":6353,"verse_id":"LUK.19.4","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.4","text":"A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A4/2"}
{"id":6354,"verse_id":"LUK.19.5","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.5","text":"I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus ( 5:31-32 ). This act of fellowship indicated acceptance.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A5/3"}
{"id":6355,"verse_id":"LUK.19.5","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.5","text":"On today here and in v. 9 , see the note on today in 2:11 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A5/4"}
{"id":6356,"verse_id":"LUK.19.7","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.7","text":"Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A7/3"}
{"id":6357,"verse_id":"LUK.19.8","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.8","text":"Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9 ) and of the lost being saved (v. 10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A8/1"}
{"id":6358,"verse_id":"LUK.19.9","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.9","text":"This is one of the few uses of the specific term salvation in Luke ( 1:69, 71, 77 ), though the concept runs throughout the Gospel.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A9/2"}
{"id":6359,"verse_id":"LUK.19.9","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.9","text":"The household is not a reference to the building, but to the people who lived within it (L&N 10.8).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A9/3"}
{"id":6360,"verse_id":"LUK.19.9","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":9,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.9","text":"Zacchaeus was personally affirmed by Jesus as a descendant ( son ) of Abraham and a member of God’s family.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A9/4"}
{"id":6361,"verse_id":"LUK.19.10","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.10","text":"The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A10/1"}
{"id":6362,"verse_id":"LUK.19.11","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.11","text":"Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A11/4"}
{"id":6363,"verse_id":"LUK.19.12","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.12","text":"Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14 ; cf. John 1:11-12 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A12/2"}
{"id":6364,"verse_id":"LUK.19.12","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.12","text":"The background to this story about the nobleman who went … to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c. , but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c. , although he was not able to claim his kingdom until 37 b.c.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A12/3"}
{"id":6365,"verse_id":"LUK.19.13","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.13","text":"That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A13/2"}
{"id":6366,"verse_id":"LUK.19.15","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.15","text":"The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A15/4"}
{"id":6367,"verse_id":"LUK.19.17","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.17","text":"The faithful slave received expanded responsibility ( authority over ten cities ) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A17/3"}
{"id":6368,"verse_id":"LUK.19.20","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.20","text":"Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “ another ,” marking him out as different than the first two.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A20/1"}
{"id":6369,"verse_id":"LUK.19.26","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.26","text":"The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18 ). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18 ); the unfaithful who associate with Jesus but do not trust him (v. 21 ); and the enemies (v. 27 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A26/2"}
{"id":6370,"verse_id":"LUK.19.27","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.27","text":"Slaughter them. To reject the king is to face certain judgment from him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A27/3"}
{"id":6371,"verse_id":"LUK.19.28","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.28","text":"This is yet another travel note on the journey to Jerusalem . See also Luke 18:31; 19:11 . Jesus does not actually enter Jerusalem until 19:45 . map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A28/3"}
{"id":6372,"verse_id":"LUK.19.29","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.29","text":"The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A29/2"}
{"id":6373,"verse_id":"LUK.19.31","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.31","text":"The custom called angaria allowed the impressment of animals for service to a significant figure.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A31/1"}
{"id":6374,"verse_id":"LUK.19.32","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.32","text":"Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A32/2"}
{"id":6375,"verse_id":"LUK.19.35","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.35","text":"See Zech 9:9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A35/3"}
{"id":6376,"verse_id":"LUK.19.37","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.37","text":"See the note on the name Mount of Olives in v. 29 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A37/2"}
{"id":6377,"verse_id":"LUK.19.37","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":37,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"19.37","text":"See 2:13, 20 ; Acts 2:47; 3:8-9 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A37/5"}
{"id":6378,"verse_id":"LUK.19.38","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.38","text":"Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38 ). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A38/1"}
{"id":6379,"verse_id":"LUK.19.38","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":38,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.38","text":"A quotation from Ps 118:26 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A38/2"}
{"id":6380,"verse_id":"LUK.19.39","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.39","text":"See the note on Pharisees in 5:17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A39/2"}
{"id":6381,"verse_id":"LUK.19.39","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":39,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.39","text":"Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A39/3"}
{"id":6382,"verse_id":"LUK.19.40","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.40","text":"This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A40/3"}
{"id":6383,"verse_id":"LUK.19.41","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.41","text":"When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A41/3"}
{"id":6384,"verse_id":"LUK.19.42","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.42","text":"On this day. They had missed the time of Messiah’s coming; see v. 44 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A42/1"}
{"id":6385,"verse_id":"LUK.19.42","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":42,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.42","text":"But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51 ; Jer 9:2; 13:7; 14:7 . They are now blind and under judgment ( Jer 15:5 ; Ps 122:6 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A42/3"}
{"id":6386,"verse_id":"LUK.19.43","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.43","text":"Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness ( Hab 2:8 ; Jer 6:6, 14; 8:13-22; 9:1 ; Ezek 4:2; 26:8 ; Isa 29:1-4 ). Specific details are lacking and the procedures described ( build an embankment against you ) were standard Roman military tactics.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A43/1"}
{"id":6387,"verse_id":"LUK.19.43","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":43,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.43","text":"An embankment refers to either wooden barricades or earthworks, or a combination of the two.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A43/2"}
{"id":6388,"verse_id":"LUK.19.44","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.44","text":"(Not) one stone on top of another is an idiom for total destruction.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A44/3"}
{"id":6389,"verse_id":"LUK.19.45","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.45","text":"Matthew ( 21:12-27 ), Mark ( 11:15-19 ) and Luke (here, 19:45-46 ) record this incident of the temple cleansing at the end of Jesus’ ministry. John ( 2:13-16 ) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A45/4"}
{"id":6390,"verse_id":"LUK.19.46","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.46","text":"A quotation from Isa 56:7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A46/1"}
{"id":6391,"verse_id":"LUK.19.46","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":46,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.46","text":"A quotation from Jer 7:11 . The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A46/3"}
{"id":6392,"verse_id":"LUK.19.48","translation_id":"net-engnet","book_id":"LUK","chapter":19,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.48","text":"All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2019%3A48/3"}
{"id":6393,"verse_id":"LUK.20.1","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"20.1","text":"The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47 . The leaders are really watching Jesus at this point.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A1/6"}
{"id":6394,"verse_id":"LUK.20.2","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.2","text":"The leadership is looking back to acts like the temple cleansing ( 19:45-48 ). How could a Galilean preacher do these things ?","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A2/3"}
{"id":6395,"verse_id":"LUK.20.4","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.4","text":"John, like Jesus, was not a part of the official rabbinic order. So the question “ John’s baptism – was it from heaven or from men? ” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27 . The phrase John’s baptism refers to the baptism practiced by John.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A4/1"}
{"id":6396,"verse_id":"LUK.20.7","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.7","text":"Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A7/2"}
{"id":6397,"verse_id":"LUK.20.8","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.8","text":"Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A8/2"}
{"id":6398,"verse_id":"LUK.20.9","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.9","text":"The vineyard is a figure for Israel in the OT ( Isa 5:1-7 ). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A9/3"}
{"id":6399,"verse_id":"LUK.20.9","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"20.9","text":"The leasing of land to tenant farmers was common in this period.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A9/4"}
{"id":6400,"verse_id":"LUK.20.10","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.10","text":"This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A10/1"}
{"id":6401,"verse_id":"LUK.20.11","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.11","text":"The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A11/2"}
{"id":6402,"verse_id":"LUK.20.15","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.15","text":"Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A15/2"}
{"id":6403,"verse_id":"LUK.20.16","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.16","text":"The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A16/1"}
{"id":6404,"verse_id":"LUK.20.16","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.16","text":"The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A16/2"}
{"id":6405,"verse_id":"LUK.20.16","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":16,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"20.16","text":"May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A16/4"}
{"id":6406,"verse_id":"LUK.20.21","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.21","text":"Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A21/3"}
{"id":6407,"verse_id":"LUK.20.25","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.25","text":"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.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A25/2"}
{"id":6408,"verse_id":"LUK.20.27","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.27","text":"The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36 . See also Matt 3:7, 16:1-12, 22:23-34 ; Mark 12:18-27 ; Acts 4:1, 5:17, 23:6-8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A27/1"}
{"id":6409,"verse_id":"LUK.20.27","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.27","text":"This remark is best regarded as a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A27/2"}
{"id":6410,"verse_id":"LUK.20.28","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"20.28","text":"A quotation from Deut 25:5 . Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12 ; Mishnah, m. Yevamot; Josephus , Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10 . The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A28/5"}
{"id":6411,"verse_id":"LUK.20.33","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.33","text":"The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A33/1"}
{"id":6412,"verse_id":"LUK.20.35","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.35","text":"Life in the age to come is different than life here (they neither marry nor are given in marriage ). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A35/2"}
{"id":6413,"verse_id":"LUK.20.36","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.36","text":"Angels do not die, nor do they eat according to Jewish tradition ( 1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A36/1"}
{"id":6414,"verse_id":"LUK.20.37","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.37","text":"See Exod 3:6 . Jesus used a common form of rabbinic citation here to refer to the passage in question.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A37/2"}
{"id":6415,"verse_id":"LUK.20.37","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":37,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.37","text":"A quotation from Exod 3:6 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A37/3"}
{"id":6416,"verse_id":"LUK.20.38","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.38","text":"He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A38/1"}
{"id":6417,"verse_id":"LUK.20.39","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.39","text":"Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A39/3"}
{"id":6418,"verse_id":"LUK.20.40","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.40","text":"The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A40/1"}
{"id":6419,"verse_id":"LUK.20.41","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.41","text":"If the religious leaders will not dare to question Jesus any longer, then he will question them.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A41/1"}
{"id":6420,"verse_id":"LUK.20.41","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":41,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.41","text":"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.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A41/3"}
{"id":6421,"verse_id":"LUK.20.42","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.42","text":"The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord ). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A42/1"}
{"id":6422,"verse_id":"LUK.20.43","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.43","text":"A quotation from Ps 110:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A43/1"}
{"id":6423,"verse_id":"LUK.20.46","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"20.46","text":"There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A46/4"}
{"id":6424,"verse_id":"LUK.20.46","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":46,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"20.46","text":"See Luke 14:1-14 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A46/5"}
{"id":6425,"verse_id":"LUK.20.46","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":46,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"20.46","text":"See the note on synagogues in 4:15 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A46/6"}
{"id":6426,"verse_id":"LUK.20.47","translation_id":"net-engnet","book_id":"LUK","chapter":20,"verse":47,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.47","text":"How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2020%3A47/2"}
{"id":6427,"verse_id":"LUK.21.2","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.2","text":"These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A2/1"}
{"id":6428,"verse_id":"LUK.21.3","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.3","text":"Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A3/3"}
{"id":6429,"verse_id":"LUK.21.5","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.5","text":"The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A5/2"}
{"id":6430,"verse_id":"LUK.21.6","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.6","text":"With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A6/1"}
{"id":6431,"verse_id":"LUK.21.7","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.7","text":"Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A7/3"}
{"id":6432,"verse_id":"LUK.21.9","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.9","text":"The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A9/3"}
{"id":6433,"verse_id":"LUK.21.11","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.11","text":"See Isa 5:13-14; 13:6-16 ; Hag 2:6-7 ; Zech 14:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A11/1"}
{"id":6434,"verse_id":"LUK.21.11","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.11","text":"See Jer 4:13-22; 14:12; 21:6-7 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A11/3"}
{"id":6435,"verse_id":"LUK.21.12","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.12","text":"But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A12/1"}
{"id":6436,"verse_id":"LUK.21.12","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.12","text":"Some of the persecution is of Jewish origin ( the synagogues ). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A12/3"}
{"id":6437,"verse_id":"LUK.21.16","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.16","text":"To confess Christ might well mean rejection by one’s own family, even by parents .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A16/1"}
{"id":6438,"verse_id":"LUK.21.17","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.17","text":"See Luke 6:22, 27 ; 1 Cor 1:25-31 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A17/1"}
{"id":6439,"verse_id":"LUK.21.18","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.18","text":"Given v. 16 , the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A18/2"}
{"id":6440,"verse_id":"LUK.21.19","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.19","text":"By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A19/1"}
{"id":6441,"verse_id":"LUK.21.20","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.20","text":"See Luke 19:41-44 . This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A20/2"}
{"id":6442,"verse_id":"LUK.21.20","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.20","text":"The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction ( a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A20/4"}
{"id":6443,"verse_id":"LUK.21.21","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.21","text":"Fleeing to the mountains is a key OT image: Gen 19:17 ; Judg 6:2 ; Isa 15:5 ; Jer 16:16 ; Zech 14:5 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A21/1"}
{"id":6444,"verse_id":"LUK.21.23","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.23","text":"Great distress means that this is a period of great judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A23/1"}
{"id":6445,"verse_id":"LUK.21.24","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.24","text":"Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A24/3"}
{"id":6446,"verse_id":"LUK.21.24","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"21.24","text":"Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A24/5"}
{"id":6447,"verse_id":"LUK.21.25","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.25","text":"Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4 ; Ezek 32:7-8 ; Joel 2:1, 30-31; 3:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A25/1"}
{"id":6448,"verse_id":"LUK.21.26","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.26","text":"An allusion to Isa 34:4 . 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.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A26/2"}
{"id":6449,"verse_id":"LUK.21.27","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.27","text":"An allusion to Dan 7:13 . Here is Jesus returning with full judging authority.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A27/2"}
{"id":6450,"verse_id":"LUK.21.28","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.28","text":"These things are all the events of vv. 8-27 . Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A28/1"}
{"id":6451,"verse_id":"LUK.21.28","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.28","text":"With Jesus’ return comes the manifestation of judgment and final salvation ( redemption ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A28/2"}
{"id":6452,"verse_id":"LUK.21.31","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.31","text":"The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A31/2"}
{"id":6453,"verse_id":"LUK.21.32","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.32","text":"This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά ( genea ) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26 ), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A32/2"}
{"id":6454,"verse_id":"LUK.21.33","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.33","text":"The words that Jesus predicts here will never pass away . They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A33/1"}
{"id":6455,"verse_id":"LUK.21.34","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.34","text":"Or like a thief, see Luke 12:39-40 . The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34 , completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35 . This does not affect the meaning.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A34/2"}
{"id":6456,"verse_id":"LUK.21.35","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.35","text":"This judgment involves everyone: all who live on the face of the whole earth . No one will escape this evaluation.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A35/3"}
{"id":6457,"verse_id":"LUK.21.36","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.36","text":"The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A36/1"}
{"id":6458,"verse_id":"LUK.21.38","translation_id":"net-engnet","book_id":"LUK","chapter":21,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.38","text":"Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2021%3A38/1"}
{"id":6459,"verse_id":"LUK.22.1","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.1","text":"The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts ( Exod 12:1-20; 23:15; 34:18 ; Deut 16:1-8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A1/1"}
{"id":6460,"verse_id":"LUK.22.2","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"22.2","text":"The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A2/6"}
{"id":6461,"verse_id":"LUK.22.3","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.3","text":"The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A3/2"}
{"id":6462,"verse_id":"LUK.22.5","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.5","text":"The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A5/2"}
{"id":6463,"verse_id":"LUK.22.5","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.5","text":"Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4 ; Zech 11:12-13 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A5/3"}
{"id":6464,"verse_id":"LUK.22.7","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.7","text":"Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A7/2"}
{"id":6465,"verse_id":"LUK.22.8","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.8","text":"This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see ). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people ( m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14 ). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A8/2"}
{"id":6466,"verse_id":"LUK.22.10","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.10","text":"Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A10/2"}
{"id":6467,"verse_id":"LUK.22.10","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.10","text":"Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A10/3"}
{"id":6468,"verse_id":"LUK.22.13","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.13","text":"The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A13/3"}
{"id":6469,"verse_id":"LUK.22.16","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.16","text":"Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled . This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A16/2"}
{"id":6470,"verse_id":"LUK.22.16","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.16","text":"The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A16/3"}
{"id":6471,"verse_id":"LUK.22.17","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.17","text":"Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A17/2"}
{"id":6472,"verse_id":"LUK.22.18","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.18","text":"Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37 . Jesus awaits celebration with the arrival of full kingdom blessing.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A18/2"}
{"id":6473,"verse_id":"LUK.22.19","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.19","text":"The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A19/3"}
{"id":6474,"verse_id":"LUK.22.20","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.20","text":"Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31 . Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A20/3"}
{"id":6475,"verse_id":"LUK.22.21","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.21","text":"The one who betrays me. Jesus knows about Judas and what he has done.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A21/1"}
{"id":6476,"verse_id":"LUK.22.21","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.21","text":"The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A21/2"}
{"id":6477,"verse_id":"LUK.22.22","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.22","text":"Jesus’ death has been determined as a part of God’s plan ( Acts 2:22-24 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A22/1"}
{"id":6478,"verse_id":"LUK.22.25","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.25","text":"The title ‘ benefactor ,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A25/3"}
{"id":6479,"verse_id":"LUK.22.26","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.26","text":"And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A26/3"}
{"id":6480,"verse_id":"LUK.22.27","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.27","text":"Jesus’ example of humble service, as one who serves , shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A27/3"}
{"id":6481,"verse_id":"LUK.22.29","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.29","text":"With the statement “ I grant to you a kingdom ” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A29/2"}
{"id":6482,"verse_id":"LUK.22.30","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.30","text":"The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A30/2"}
{"id":6483,"verse_id":"LUK.22.31","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.31","text":"This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A31/3"}
{"id":6484,"verse_id":"LUK.22.31","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.31","text":"Satan has demanded permission to put them to the test. The idiom “ sift (someone) like wheat ” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A31/4"}
{"id":6485,"verse_id":"LUK.22.32","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.32","text":"Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A32/1"}
{"id":6486,"verse_id":"LUK.22.32","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.32","text":"That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A32/2"}
{"id":6487,"verse_id":"LUK.22.32","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":32,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"22.32","text":"Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A32/5"}
{"id":6488,"verse_id":"LUK.22.33","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.33","text":"The confidence Peter has in private ( Lord, I am ready… ) will wilt under the pressure of the public eye.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A33/2"}
{"id":6489,"verse_id":"LUK.22.34","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.34","text":"That is, Peter’s denials will happen before the sun rises.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A34/2"}
{"id":6490,"verse_id":"LUK.22.34","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":34,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.34","text":"Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A34/3"}
{"id":6491,"verse_id":"LUK.22.35","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"22.35","text":"This refers back to 9:3 and 10:3-4 . The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A35/5"}
{"id":6492,"verse_id":"LUK.22.37","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.37","text":"This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A37/1"}
{"id":6493,"verse_id":"LUK.22.38","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.38","text":"Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A38/2"}
{"id":6494,"verse_id":"LUK.22.38","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":38,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.38","text":"It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A38/3"}
{"id":6495,"verse_id":"LUK.22.39","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.39","text":"See the note on the Mount of Olives in Luke 19:29 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A39/4"}
{"id":6496,"verse_id":"LUK.22.40","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.40","text":"Luke does not mention Gethsemane by name, but calls it simply the place .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A40/1"}
{"id":6497,"verse_id":"LUK.22.40","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":40,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.40","text":"Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38 , especially 22:31 . The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A40/2"}
{"id":6498,"verse_id":"LUK.22.42","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.42","text":"This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9 ; Isa 51:17, 19, 22 for this figure.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A42/2"}
{"id":6499,"verse_id":"LUK.22.42","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":42,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.42","text":"With the statement “ Not my will but yours be done ” Jesus submitted fully to God’s will.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A42/3"}
{"id":6500,"verse_id":"LUK.22.44","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.44","text":"Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44 ,” CBQ 45 (1983): 401-16. Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A44/2"}
{"id":6501,"verse_id":"LUK.22.46","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.46","text":"Jesus calls the disciples again to prayerful watchfulness with the words “ Get up and pray ” (see 22:40 ). The time is full of danger ( 22:53 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A46/2"}
{"id":6502,"verse_id":"LUK.22.48","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.48","text":"Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27 ; 2 Sam 15:5 ; Prov 7:13; 27:6 ; and 2 Sam 20:9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A48/1"}
{"id":6503,"verse_id":"LUK.22.49","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.49","text":"“ Should we use our swords? ” The disciples’ effort to defend Jesus recalls Luke 22:35-38 . One individual did not wait for the answer.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A49/3"}
{"id":6504,"verse_id":"LUK.22.50","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.50","text":"One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51 ; Mark 14:47 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A50/2"}
{"id":6505,"verse_id":"LUK.22.51","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":51,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.51","text":"When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching ( Luke 6:27-36 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A51/3"}
{"id":6506,"verse_id":"LUK.22.54","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":54,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.54","text":"Putting all the gospel accounts together, there is a brief encounter with Annas ( brought him into the high priest’s house , here and John 18:13 , where Annas is named); the meeting led by Caiaphas ( Matt 26:57-68 = Mark 14:53-65 ; and then a Sanhedrin meeting ( Matt 27:1 ; Mark 15:1 ; Luke 22:66-71 ). These latter two meetings might be connected and apparently went into the morning.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A54/4"}
{"id":6507,"verse_id":"LUK.22.57","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":57,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.57","text":"Woman was a polite form of address (see BDAG 208-9 s.v. γυνή ), similar to “Madam” or “Ma’am” used in English in different regions.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A57/2"}
{"id":6508,"verse_id":"LUK.22.57","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":57,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.57","text":"The expression “ I do not know him ” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A57/3"}
{"id":6509,"verse_id":"LUK.22.58","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":58,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.58","text":"In Mark 14:69 , the same slave girl made the charge. So apparently Peter was being identified by a variety of people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A58/2"}
{"id":6510,"verse_id":"LUK.22.59","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":59,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.59","text":"According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A59/2"}
{"id":6511,"verse_id":"LUK.22.62","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":62,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.62","text":"When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A62/1"}
{"id":6512,"verse_id":"LUK.22.66","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":66,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.66","text":"Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A66/4"}
{"id":6513,"verse_id":"LUK.22.69","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":69,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.69","text":"From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A69/1"}
{"id":6514,"verse_id":"LUK.22.69","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":69,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.69","text":"Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A69/2"}
{"id":6515,"verse_id":"LUK.22.69","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":69,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.69","text":"The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A69/3"}
{"id":6516,"verse_id":"LUK.22.70","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":70,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.70","text":"The members of the council understood the force of the claim and asked Jesus about another title, Son of God .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A70/2"}
{"id":6517,"verse_id":"LUK.22.70","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":70,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.70","text":"Jesus’ reply, “ You say that I am ,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A70/4"}
{"id":6518,"verse_id":"LUK.22.71","translation_id":"net-engnet","book_id":"LUK","chapter":22,"verse":71,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.71","text":"We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2022%3A71/2"}
{"id":6519,"verse_id":"LUK.23.1","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.1","text":"Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12 ). Here he is especially sensitive to them.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A1/3"}
{"id":6520,"verse_id":"LUK.23.2","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.2","text":"They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26 ); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A2/2"}
{"id":6521,"verse_id":"LUK.23.3","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.3","text":"“ Are you the king of the Jews? ” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A3/3"}
{"id":6522,"verse_id":"LUK.23.3","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"23.3","text":"The reply “ You say so ” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A3/4"}
{"id":6523,"verse_id":"LUK.23.5","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.5","text":"He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A5/2"}
{"id":6524,"verse_id":"LUK.23.7","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.7","text":"Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction , Pilate decided to rid himself of the problem by sending him to Herod.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A7/2"}
{"id":6525,"verse_id":"LUK.23.7","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.7","text":"Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A7/3"}
{"id":6526,"verse_id":"LUK.23.7","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":7,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"23.7","text":"Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast ( Ant. 18.5.3 [18.122]). map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A7/4"}
{"id":6527,"verse_id":"LUK.23.8","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.8","text":"Herod, hoping to see him perform some miraculous sign , seems to have treated Jesus as a curiosity (cf. 9:7-9 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A8/3"}
{"id":6528,"verse_id":"LUK.23.10","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.10","text":"Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A10/2"}
{"id":6529,"verse_id":"LUK.23.11","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.11","text":"This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A11/2"}
{"id":6530,"verse_id":"LUK.23.12","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.12","text":"Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A12/1"}
{"id":6531,"verse_id":"LUK.23.15","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.15","text":"With the statement “ he has done nothing ,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A15/1"}
{"id":6532,"verse_id":"LUK.23.19","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.19","text":"Ironically, what Jesus was alleged to have done, started an insurrection , this man really did.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A19/2"}
{"id":6533,"verse_id":"LUK.23.19","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.19","text":"This is a parenthetical note by the author.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A19/3"}
{"id":6534,"verse_id":"LUK.23.20","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.20","text":"The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A20/1"}
{"id":6535,"verse_id":"LUK.23.22","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.22","text":"The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A22/2"}
{"id":6536,"verse_id":"LUK.23.24","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.24","text":"Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A24/2"}
{"id":6537,"verse_id":"LUK.23.25","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.25","text":"He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A25/2"}
{"id":6538,"verse_id":"LUK.23.26","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.26","text":"Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio , mentioned in Matt 27:26 ; Mark 15:15 ; John 19:1 ), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A26/2"}
{"id":6539,"verse_id":"LUK.23.27","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.27","text":"The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma . However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A27/1"}
{"id":6540,"verse_id":"LUK.23.28","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.28","text":"The title Daughters of Jerusalem portrays these women mourning as representatives of the nation. map For the location of Jerusalem see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A28/1"}
{"id":6541,"verse_id":"LUK.23.28","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.28","text":"Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44 ) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A28/2"}
{"id":6542,"verse_id":"LUK.23.30","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.30","text":"The figure of crying out to the mountains ‘ Fall on us! ’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead ( Hos 10:8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A30/1"}
{"id":6543,"verse_id":"LUK.23.30","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.30","text":"An allusion to Hos 10:8 (cf. Rev 6:16 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A30/2"}
{"id":6544,"verse_id":"LUK.23.31","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.31","text":"The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A31/2"}
{"id":6545,"verse_id":"LUK.23.32","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.32","text":"33 Ï ) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original. Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A32/1"}
{"id":6546,"verse_id":"LUK.23.33","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.33","text":"The place that is called ‘ The Skull ’ (known as Golgotha in Aramaic, cf. John 19:17 ) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον ( kranion ) is calvaria , from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A33/2"}
{"id":6547,"verse_id":"LUK.23.33","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":33,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.33","text":"See the note on crucify in 23:21 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A33/3"}
{"id":6548,"verse_id":"LUK.23.34","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"23.34","text":"An allusion to Ps 22:18 , which identifies Jesus as the suffering innocent one.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A34/4"}
{"id":6549,"verse_id":"LUK.23.35","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.35","text":"The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A35/2"}
{"id":6550,"verse_id":"LUK.23.36","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.36","text":"Sour wine was cheap wine, called in Latin posca , and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A36/1"}
{"id":6551,"verse_id":"LUK.23.38","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.38","text":"Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A38/1"}
{"id":6552,"verse_id":"LUK.23.39","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.39","text":"א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37 ), and thus is most likely a motivated reading. The question in Greek expects a positive reply and is also phrased with irony.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A39/1"}
{"id":6553,"verse_id":"LUK.23.41","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.41","text":"This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A41/1"}
{"id":6554,"verse_id":"LUK.23.42","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.42","text":"Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A42/2"}
{"id":6555,"verse_id":"LUK.23.43","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.43","text":"Jesus gives more than the criminal asked for, because the blessing will come today , not in the future. He will be among the righteous. See the note on today in 2:11 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A43/3"}
{"id":6556,"verse_id":"LUK.23.43","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":43,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"23.43","text":"In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35 . In 2 Cor 12:4 it probably refers to the “third heaven” ( 2 Cor 12:2 ) as the place where God dwells.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A43/4"}
{"id":6557,"verse_id":"LUK.23.46","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.46","text":"A quotation from Ps 31:5 . It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46 ; Mark 15:34 ), but notes Jesus’ trust instead.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A46/1"}
{"id":6558,"verse_id":"LUK.23.47","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":47,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.47","text":"See the note on the word centurion in 7:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A47/1"}
{"id":6559,"verse_id":"LUK.23.48","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.48","text":"Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A48/1"}
{"id":6560,"verse_id":"LUK.23.51","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":51,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.51","text":"A B W Θ 33 Ï ), and is thus the preferred reading. The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A51/2"}
{"id":6561,"verse_id":"LUK.23.51","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":51,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"23.51","text":"Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God , the affirmation of his character at the end of v. 50 , and his actions regarding Jesus’ burial all suggest otherwise.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A51/6"}
{"id":6562,"verse_id":"LUK.23.52","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":52,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.52","text":"Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A52/1"}
{"id":6563,"verse_id":"LUK.23.54","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":54,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.54","text":"The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A54/1"}
{"id":6564,"verse_id":"LUK.23.56","translation_id":"net-engnet","book_id":"LUK","chapter":23,"verse":56,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"23.56","text":"According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2023%3A56/4"}
{"id":6565,"verse_id":"LUK.24.1","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.1","text":"The first day of the week is the day after the Sabbath.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A1/1"}
{"id":6566,"verse_id":"LUK.24.2","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.2","text":"Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A2/2"}
{"id":6567,"verse_id":"LUK.24.3","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.3","text":"33 565 700 Ï }), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc ). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31 ). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account. What they found was not what they expected – an empty tomb.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A3/1"}
{"id":6568,"verse_id":"LUK.24.4","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.4","text":"The brilliantly shining clothing ( dazzling attire ) points to the fact that these are angels (see 24:23 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A4/4"}
{"id":6569,"verse_id":"LUK.24.5","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.5","text":"Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A5/4"}
{"id":6570,"verse_id":"LUK.24.5","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"24.5","text":"By referring to Jesus as the living , the angels make it clear that he is alive. There should be no surprise.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A5/5"}
{"id":6571,"verse_id":"LUK.24.6","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.6","text":"While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A6/2"}
{"id":6572,"verse_id":"LUK.24.7","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.7","text":"See the note on crucify in 23:21 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A7/4"}
{"id":6573,"verse_id":"LUK.24.8","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.8","text":"On his words see Luke 9:22 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A8/2"}
{"id":6574,"verse_id":"LUK.24.9","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.9","text":"Judas is now absent and “the twelve” have now become “ the eleven .” Other disciples are also gathered with the remaining eleven.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A9/1"}
{"id":6575,"verse_id":"LUK.24.10","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.10","text":"Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A10/1"}
{"id":6576,"verse_id":"LUK.24.10","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.10","text":"On Joanna see Luke 8:1-3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A10/2"}
{"id":6577,"verse_id":"LUK.24.11","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.11","text":"The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A11/1"}
{"id":6578,"verse_id":"LUK.24.12","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.12","text":"While the others dismissed the report of the women, Peter got up and ran to the tomb , for he had learned to believe in what the Lord had said.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A12/1"}
{"id":6579,"verse_id":"LUK.24.12","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.12","text":"In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A12/2"}
{"id":6580,"verse_id":"LUK.24.12","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":12,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"24.12","text":"Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A12/5"}
{"id":6581,"verse_id":"LUK.24.16","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.16","text":"The two disciples will not be allowed to recognize Jesus until v. 31 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A16/1"}
{"id":6582,"verse_id":"LUK.24.16","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.16","text":"This parenthetical remark by the author is necessary so the reader will understand the account.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A16/3"}
{"id":6583,"verse_id":"LUK.24.18","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.18","text":"There is irony and almost a sense of mocking disbelief as the question “ Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days? ” comes to Jesus; but, of course, the readers know what the travelers do not.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A18/2"}
{"id":6584,"verse_id":"LUK.24.19","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.19","text":"The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A19/3"}
{"id":6585,"verse_id":"LUK.24.20","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.20","text":"Handed him over is another summary of the passion like Luke 9:22 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A20/1"}
{"id":6586,"verse_id":"LUK.24.20","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.20","text":"See the note on crucify in 23:21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A20/2"}
{"id":6587,"verse_id":"LUK.24.21","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.21","text":"Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A21/2"}
{"id":6588,"verse_id":"LUK.24.22","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.22","text":"The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A22/1"}
{"id":6589,"verse_id":"LUK.24.23","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.23","text":"The men in dazzling attire mentioned in v. 4 are identified as angels here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A23/1"}
{"id":6590,"verse_id":"LUK.24.25","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.25","text":"The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A25/4"}
{"id":6591,"verse_id":"LUK.24.26","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.26","text":"The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7 ). Suffering must precede glory (see Luke 17:25 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A26/2"}
{"id":6592,"verse_id":"LUK.24.27","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.27","text":"The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A27/2"}
{"id":6593,"verse_id":"LUK.24.28","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.28","text":"He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A28/1"}
{"id":6594,"verse_id":"LUK.24.31","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.31","text":"They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A31/2"}
{"id":6595,"verse_id":"LUK.24.32","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.32","text":"includes the words in brackets, indicating doubts as to their authenticity. Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A32/4"}
{"id":6596,"verse_id":"LUK.24.34","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.34","text":"The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A34/2"}
{"id":6597,"verse_id":"LUK.24.35","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.35","text":"Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A35/1"}
{"id":6598,"verse_id":"LUK.24.37","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.37","text":"The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A37/1"}
{"id":6599,"verse_id":"LUK.24.41","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.41","text":"They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A41/1"}
{"id":6600,"verse_id":"LUK.24.41","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":41,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.41","text":"Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A41/2"}
{"id":6601,"verse_id":"LUK.24.41","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":41,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.41","text":"Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A41/3"}
{"id":6602,"verse_id":"LUK.24.44","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.44","text":"Everything written about me. The divine plan, events, and scripture itself are seen here as being one.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A44/2"}
{"id":6603,"verse_id":"LUK.24.44","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":44,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.44","text":"For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A44/3"}
{"id":6604,"verse_id":"LUK.24.45","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.45","text":"Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A45/1"}
{"id":6605,"verse_id":"LUK.24.47","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":47,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.47","text":"This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A47/1"}
{"id":6606,"verse_id":"LUK.24.47","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":47,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.47","text":"To all nations. The same Greek term ( τὰ ἔθνη , ta eqnh ) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A47/3"}
{"id":6607,"verse_id":"LUK.24.47","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":47,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.47","text":"Beginning from Jerusalem. See , which is where it all starts. map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A47/4"}
{"id":6608,"verse_id":"LUK.24.48","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.48","text":"You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A48/1"}
{"id":6609,"verse_id":"LUK.24.49","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.49","text":"The city refers to Jerusalem.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A49/3"}
{"id":6610,"verse_id":"LUK.24.49","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":49,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.49","text":"Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15 . The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A49/4"}
{"id":6611,"verse_id":"LUK.24.50","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.50","text":"Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A50/3"}
{"id":6612,"verse_id":"LUK.24.52","translation_id":"net-engnet","book_id":"LUK","chapter":24,"verse":52,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.52","text":"Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Luke%2024%3A52/3"}
{"id":6613,"verse_id":"JHN.1.1","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.1","text":"In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning , John 1:1 ) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in are also found in John’s prologue: “life” ( 1:4 ) “light” ( 1:4 ) and “darkness” ( 1:5 ). describes the first (physical) creation; describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in with the changing of water into wine, in with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%201%3A1/1"}
{"id":6614,"verse_id":"JHN.1.5","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.5","text":"The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness . The antithesis is a natural one, widespread in antiquity. gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness . Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%201%3A5/2"}
{"id":6615,"verse_id":"JHN.1.6","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.6","text":"John refers to John the Baptist.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%201%3A6/1"}
{"id":6616,"verse_id":"JHN.1.11","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.11","text":"His own people did not receive him. There is a subtle irony here: When the λόγος ( logos ) came into the world, he came to his own ( τὰ ἴδια , ta idia , literally “his own things”) and his own people ( οἱ ἴδιοι , Joi idioi ), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him ( παρέλαβον , parelabon ). The idea is one not of mere recognition, but of acceptance and welcome.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%201%3A11/4"}
{"id":6617,"verse_id":"JHN.1.15","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.15","text":"John refers to John the Baptist.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%201%3A15/1"}
{"id":6618,"verse_id":"JHN.1.18","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.18","text":"Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos , Jesus of Nazareth, is reached. The unique One ( John 1:14 ), the One who has taken on human form and nature by becoming incarnate ( became flesh , 1:14), who is himself fully God ( the Word was God , 1:1c) and is to be identified with the ever-living One of the Old Testament revelation ( Exod 3:14 ), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9 , “The one who has seen me has seen the Father.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%201%3A18/4"}
{"id":6619,"verse_id":"JHN.1.19","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.19","text":"John’s refers to John the Baptist.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%201%3A19/3"}
{"id":6620,"verse_id":"JHN.1.19","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"8","reference":"1.19","text":"“ Who are you? ” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch , for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation ( John 1:23, 26-27 ). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/John%201%3A19/8"}
{"id":6621,"verse_id":"JHN.1.21","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.21","text":"According to the 1st century rabbinic interpretation of 2 Kgs 2:11 , Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist’s denial here ( “I am not” ) with Jesus’ statements in Matt 11:14 (see also Mark 9:13 and Matt 17:12 ) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John’s Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence – that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14-16 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah – probably because he did not see himself as Elijah. But Jesus’ remarks in Matt 11:14 , Mark 9:13 , and Matt 17:12 indicate that John did perform the function of Elijah – John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John’s account and that of the synoptic gospels: “We have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?” ( The Phenomenon of the New Testament [SBT], 70).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%201%3A21/2"}
{"id":6622,"verse_id":"JHN.1.21","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.21","text":"The Prophet is a reference to the “prophet like Moses” of Deut 18:15 , by this time an eschatological figure in popular belief. Acts 3:22 identifies Jesus as this prophet.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%201%3A21/3"}
{"id":6623,"verse_id":"JHN.1.23","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.23","text":"This call to “make straight” is probably an allusion to preparation through repentance.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%201%3A23/2"}
{"id":6624,"verse_id":"JHN.1.23","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.23","text":"A quotation from Isa 40:3 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%201%3A23/3"}
{"id":6625,"verse_id":"JHN.1.24","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.24","text":"Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%201%3A24/1"}
{"id":6626,"verse_id":"JHN.1.24","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.24","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%201%3A24/2"}
{"id":6627,"verse_id":"JHN.1.29","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.29","text":"Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” ( Scripture and Tradition in Judaism [StPB], 225).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%201%3A29/2"}
{"id":6628,"verse_id":"JHN.1.31","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.31","text":"John the Baptist, who has been so reluctant to elaborate his own role, now more than willingly gives his testimony about Jesus. For the author, the emphasis is totally on John the Baptist as a witness to Jesus. No attention is given to the Baptist’s call to national repentance and very little to his baptizing. Everything is focused on what he has to say about Jesus: so that he could be revealed to Israel .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%201%3A31/2"}
{"id":6629,"verse_id":"JHN.1.32","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.32","text":"The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%201%3A32/3"}
{"id":6630,"verse_id":"JHN.1.32","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.32","text":"John says the Spirit remained on Jesus. The Greek verb μένω ( menw ) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb μένω for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34, 7:38-39 , numerous passages in John 14-16 (the Paraclete passages) and John 20:22 . Note also the allusion to Isa 42:1 – “Behold my servant…my chosen one in whom my soul delights. I have put my Spirit on him.”","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%201%3A32/5"}
{"id":6631,"verse_id":"JHN.1.35","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.35","text":"John refers to John the Baptist.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%201%3A35/1"}
{"id":6632,"verse_id":"JHN.1.36","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.36","text":"This section ( 1:35-51 ) is joined to the preceding by the literary expedient of repeating the Baptist’s testimony about Jesus being the Lamb of God ( 1:36 , cf. 1:29 ). This repeated testimony ( 1:36 ) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist’s disciples to Jesus and make them Jesus’ own disciples.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%201%3A36/1"}
{"id":6633,"verse_id":"JHN.1.37","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.37","text":"The expression followed Jesus pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%201%3A37/3"}
{"id":6634,"verse_id":"JHN.1.38","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.38","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%201%3A38/2"}
{"id":6635,"verse_id":"JHN.1.41","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.41","text":"Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40 ). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19 ), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31 . The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%201%3A41/2"}
{"id":6636,"verse_id":"JHN.1.42","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.42","text":"This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration ( Κηφᾶς , Khfas ) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος ( Petros ) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%201%3A42/3"}
{"id":6637,"verse_id":"JHN.1.43","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.43","text":"No explanation is given for why Jesus wanted to set out for Galilee , but probably he wanted to go to the wedding at Cana (about a two day trip).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%201%3A43/2"}
{"id":6638,"verse_id":"JHN.1.44","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.44","text":"Although the author thought of the town as in Galilee ( 12:21 ), Bethsaida technically was in Gaulanitis (Philip the Tetrarch’s territory) across from Herod’s Galilee. There may have been two places called Bethsaida, or this may merely reflect popular imprecision – locally it was considered part of Galilee, even though it was just east of the Jordan river. This territory was heavily Gentile (which may explain why Andrew and Philip both have Gentile names).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%201%3A44/1"}
{"id":6639,"verse_id":"JHN.1.45","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.45","text":"Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip , while in all lists of the twelve except in Acts 1:13 , Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%201%3A45/1"}
{"id":6640,"verse_id":"JHN.1.46","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.46","text":"Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns. map For location see Map1-D3 ; Map2-C2 ; Map3-D5 ; Map4-C1 ; Map5-G3 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%201%3A46/3"}
{"id":6641,"verse_id":"JHN.1.48","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.48","text":"Many have speculated about what Nathanael was doing under the fig tree . Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis ( Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty ( Mic 4:4 , Zech 3:10 .)","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%201%3A48/2"}
{"id":6642,"verse_id":"JHN.1.49","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.49","text":"Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7 , a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%201%3A49/2"}
{"id":6643,"verse_id":"JHN.1.50","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.50","text":"What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%201%3A50/2"}
{"id":6644,"verse_id":"JHN.1.51","translation_id":"net-engnet","book_id":"JHN","chapter":1,"verse":51,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.51","text":"The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion ( 3:14; 8:28 ), revelation ( 6:27; 6:53 ), and eschatological authority ( 5:27; 9:35 ). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%201%3A51/3"}
{"id":6645,"verse_id":"JHN.2.1","translation_id":"net-engnet","book_id":"JHN","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.1","text":"Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2 , and nowhere else in the NT. Josephus ( Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%202%3A1/2"}
{"id":6646,"verse_id":"JHN.2.2","translation_id":"net-engnet","book_id":"JHN","chapter":2,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.2","text":"There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%202%3A2/1"}
{"id":6647,"verse_id":"JHN.2.4","translation_id":"net-engnet","book_id":"JHN","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.4","text":"The term Woman is Jesus’ normal, polite way of addressing women ( Matt 15:28 , Luke 13:12 ; John 4:21; 8:10; 19:26; 20:15 ). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%202%3A4/2"}
{"id":6648,"verse_id":"JHN.2.12","translation_id":"net-engnet","book_id":"JHN","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.12","text":"Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59 ). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” ( Matt 9:1 ). The royal official whose son Jesus healed ( John 4:46-54 ) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%202%3A12/1"}
{"id":6649,"verse_id":"JHN.2.12","translation_id":"net-engnet","book_id":"JHN","chapter":2,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.12","text":"With respect to Jesus’ brothers , the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%202%3A12/2"}
{"id":6650,"verse_id":"JHN.2.14","translation_id":"net-engnet","book_id":"JHN","chapter":2,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.14","text":"John 2:14-22 . Does John’s account of the temple cleansing describe the same event as the synoptic gospels describe, or a separate event? The other accounts of the cleansing of the temple are Matt 21:12-13 ; Mark 11:15-17 ; and Luke 19:45-46 . None are as long as the Johannine account. The fullest of the synoptic accounts is Mark’s. John’s account differs from Mark’s in the mention of sheep and oxen, the mention of the whip of cords, the Greek word κερματιστῆς ( kermatisths ) for money changer (the synoptics use κολλυβιστῆς [ kollubisths ], which John mentions in 2:15 ), the scattering of the coins ( 2:15 ), and the command by Jesus, “Take these things away from here!” The word for overturned in John is ἀναστρεφω ( anastrefw ), while Matthew and Mark use καταστρεφω ( katastrefw ; Luke does not mention the moneychangers at all). The synoptics all mention that Jesus quoted Isa 56:7 followed by Jer 7:11 . John mentions no citation of scripture at all, but says that later the disciples remembered Ps 69:9 . John does not mention, as does Mark, Jesus’ prohibition on carrying things through the temple (i.e., using it for a shortcut). But the most important difference is one of time: In John the cleansing appears as the first great public act of Jesus’ ministry, while in the synoptics it is virtually the last. The most common solution of the problem, which has been endlessly discussed among NT scholars, is to say there was only one cleansing, and that it took place, as the synoptics record it, at the end of Jesus’ ministry. In the synoptics it appears to be the event that finalized the opposition of the high priest, and precipitated the arrest of Jesus. According to this view, John’s placing of the event at the opening of Jesus’ ministry is due to his general approach; it was fitting ‘theologically’ for Jesus to open his ministry this way, so this is the way John records it. Some have overstated the case for one cleansing and John’s placing of it at the opening of Jesus’ public ministry, however. For example W. Barclay stated: “John, as someone has said, is more interested in the truth than in the facts. He was not interested to tell men when Jesus cleansed the Temple; he was supremely interested in telling men that Jesus did cleanse the Temple” ( John [DSBS] , 94). But this is not the impression one gets by a reading of John’s Gospel: The evangelist seems to go out of his way to give details and facts, including notes of time and place. To argue as Barclay does that John is interested in truth apart from the facts is to set up a false dichotomy. Why should one have to assume, in any case, that there could have been only one cleansing of the temple? This account in John is found in a large section of nonsynoptic material. Apart from the work of John the Baptist – and even this is markedly different from the references in the synoptics – nothing else in the first five chapters of John’s Gospel is found in any of the synoptics. It is certainly not impossible that John took one isolated episode from the conclusion of Jesus’ earthly ministry and inserted it into his own narrative in a place which seemed appropriate according to his purposes. But in view of the differences between John and the synoptics, in both wording and content, as well as setting and time, it is at least possible that the event in question actually occurred twice (unless one begins with the presupposition that the Fourth Gospel is nonhistorical anyway). In support of two separate cleansings of the temple, it has been suggested that Jesus’ actions on this occasion were not permanent in their result, and after (probably) 3 years the status quo in the temple courts had returned to normal. And at this time early in Jesus’ ministry, he was virtually unknown. Such an action as he took on this occasion would have created a stir, and evoked the response John records in 2:18-22 , but that is probably about all, especially if Jesus’ actions met with approval among part of the populace. But later in Jesus’ ministry, when he was well-known, and vigorously opposed by the high-priestly party in Jerusalem, his actions might have brought forth another, harsher response. It thus appears possible to argue for two separate cleansings of the temple as well as a single one relocated by John to suit his own purposes. Which then is more probable? On the whole, more has been made of the differences between John’s account and the synoptic accounts than perhaps should have been. After all, the synoptic accounts also differ considerably from one another, yet few scholars would be willing to posit four cleansings of the temple as an explanation for this. While it is certainly possible that the author did not intend by his positioning of the temple cleansing to correct the synoptics’ timing of the event, but to highlight its significance for the course of Jesus’ ministry, it still appears somewhat more probable that John has placed the event he records in the approximate period of Jesus’ public ministry in which it did occur, that is, within the first year or so of Jesus’ public ministry. The statement of the Jewish authorities recorded by the author ( this temple has been under construction for forty-six years ) would tend to support an earlier rather than a later date for the temple cleansing described by John, since 46 years from the beginning of construction on Herod’s temple in ca. 19 b.c. (the date varies somewhat in different sources) would be around a.d. 27. This is not conclusive proof, however.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%202%3A14/1"}
{"id":6651,"verse_id":"JHN.2.15","translation_id":"net-engnet","book_id":"JHN","chapter":2,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.15","text":"Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%202%3A15/3"}
{"id":6652,"verse_id":"JHN.2.17","translation_id":"net-engnet","book_id":"JHN","chapter":2,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.17","text":"A quotation from Ps 69:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%202%3A17/2"}
{"id":6653,"verse_id":"JHN.2.18","translation_id":"net-engnet","book_id":"JHN","chapter":2,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.18","text":"The request “ What sign can you show us ” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics ( Matt 12:39, 40 ; Luke 11:29-32 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%202%3A18/3"}
{"id":6654,"verse_id":"JHN.2.20","translation_id":"net-engnet","book_id":"JHN","chapter":2,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.20","text":"According to Josephus ( Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19 b.c. (The reference in the Ant. is probably more accurate than the date given in J. W. 1.21.1 [1.401]). Forty-six years later would be around the Passover of a.d. 27/28.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%202%3A20/3"}
{"id":6655,"verse_id":"JHN.2.22","translation_id":"net-engnet","book_id":"JHN","chapter":2,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.22","text":"They believed the scripture is probably an anaphoric reference to Ps 69:9 ( 69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%202%3A22/1"}
{"id":6656,"verse_id":"JHN.2.23","translation_id":"net-engnet","book_id":"JHN","chapter":2,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.23","text":"Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%202%3A23/3"}
{"id":6657,"verse_id":"JHN.3.1","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.1","text":"See the note on Pharisees in 1:24 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%203%3A1/1"}
{"id":6658,"verse_id":"JHN.3.2","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.2","text":"The reference to signs ( σημεῖα , shmeia ) forms a link with John 2:23-25 . Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%203%3A2/3"}
{"id":6659,"verse_id":"JHN.3.3","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.3","text":"What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom ( βασιλεία , basileia ) only 5 times ( 3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God . The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in , both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%203%3A3/4"}
{"id":6660,"verse_id":"JHN.3.6","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.6","text":"What is born of the flesh is flesh , i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in , especially 4:23, 24 .) For John the “flesh” ( σάρξ , sarx ) emphasizes merely the weakness and mortality of the creature – a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming “flesh.” The author avoids associating sinfulness with the incarnate Christ.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%203%3A6/1"}
{"id":6661,"verse_id":"JHN.3.8","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.8","text":"Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος ( pneumatos ) refers to the Holy Spirit.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%203%3A8/2"}
{"id":6662,"verse_id":"JHN.3.9","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.9","text":"“ How can these things be? ” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%203%3A9/2"}
{"id":6663,"verse_id":"JHN.3.10","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.10","text":"Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%203%3A10/2"}
{"id":6664,"verse_id":"JHN.3.11","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.11","text":"Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2 : “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%203%3A11/4"}
{"id":6665,"verse_id":"JHN.3.12","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.12","text":"Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7 , you must all . Since Nicodemus began with a plural ( we know , v. 2 ) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15 ). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16 , which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%203%3A12/2"}
{"id":6666,"verse_id":"JHN.3.13","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.13","text":"The verb ascended is a perfect tense in Greek ( ἀναβέβηκεν , anabebhken ) which seems to look at a past, completed event. (This is not as much of a problem for those who take Jesus’ words to end at v. 12 , and these words to be a comment by the author, looking back on Jesus’ ascension.) As a saying of Jesus, these words are a bit harder to explain. Note, however, the lexical similarities with 1:51 : “ascending,” “descending,” and “son of man.” Here, though, the ascent and descent is accomplished by the Son himself, not the angels as in 1:51 . There is no need to limit this saying to Jesus’ ascent following the resurrection, however; the point of the Jacob story (), which seems to be the background for 1:51 , is the freedom of communication and relationship between God and men (a major theme of John’s Gospel). This communication comes through the angels in (and John 1:51 ); but here (most appropriately) it comes directly through the Son of Man . Although Jesus could be referring to a prior ascent, after an appearance as the preincarnate Son of Man, more likely he is simply pointing out that no one from earth has ever gone up to heaven and come down again. The Son, who has come down from heaven, is the only one who has been ‘up’ there. In both Jewish intertestamental literature and later rabbinic accounts, Moses is portrayed as ascending to heaven to receive the Torah and descending to distribute it to men (e.g., Targum Ps 68:19 .) In contrast to these Jewish legends, the Son is the only one who has ever made the ascent and descent.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%203%3A13/2"}
{"id":6667,"verse_id":"JHN.3.13","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.13","text":"083 086 33 1241 pc co). On the one hand, if the reading ὁ ὢν ἐν τῷ οὐρανῷ is authentic it may suggest that while Jesus was speaking to Nicodemus he spoke of himself as in heaven even while he was on earth. If that is the case, one could see why variations from this hard saying arose: “who was in heaven,” “the one who is from heaven,” and omission of the clause. At the same time, such a saying could be interpreted (though with difficulty) as part of the narrator’s comments rather than Jesus’ statement to Nicodemus, alleviating the problem. And if v. 13 was viewed in early times as the evangelist’s statement, “the one who is in heaven” could have crept into the text through a marginal note. Other internal evidence suggests that this saying may be authentic. The adjectival participle, ὁ ὤν , is used in the Fourth Gospel more than any other NT book (though the Apocalypse comes in a close second), and frequently with reference to Jesus ( 1:18; 6:46; 8:47 ). It may be looking back to the LXX of Exod 3:14 ( ἐγώ εἰμι ὁ ὤν ). Especially since this exact construction is not necessary to communicate the location of the Son of Man, its presence in many witnesses here may suggest authenticity. Further, John uses the singular of οὐρανός ( ourano\" , “heaven”) in all 18 instances of the word in this Gospel, and all but twice with the article (only 1:32 and 6:58 are anarthrous, and even in the latter there is significant testimony to the article). At the same time, the witnesses that lack this clause are very weighty and must not be discounted. Generally speaking, if other factors are equal, the reading of such mss should be preferred. And internally, it could be argued that ὁ ὤν is the most concise way to speak of the Son of Man in heaven at that time (without the participle the point would be more ambiguous). Further, the articular singular οὐρανός is already used twice in this verse, thus sufficiently prompting scribes to add the same in the longer reading. This combination of factors suggests that ὁ ὢν ἐν τῷ οὐρανῷ is not a genuine Johannism. Further intrinsic evidence against the longer reading relates to the evangelist’s purposes: If he intended v. 13 to be his own comments rather than Jesus’ statement, his switch back to Jesus’ words in v. 14 (for the lifting up of the Son of Man is still seen as in the future) seems inexplicable. The reading “who is in heaven” thus seems to be too hard. All things considered, as intriguing as the longer reading is, it seems almost surely to have been a marginal gloss added inadvertently to the text in the process of transmission. For an argument in favor of the longer reading, see David Alan Black, “The Text of John 3:13 ,” GTJ 6 (1985): 49-66. See the note on the title Son of Man in 1:51 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%203%3A13/3"}
{"id":6668,"verse_id":"JHN.3.14","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.14","text":"Or the snake , referring to the bronze serpent mentioned in Num 21:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%203%3A14/2"}
{"id":6669,"verse_id":"JHN.3.14","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.14","text":"An allusion to Num 21:5-9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%203%3A14/3"}
{"id":6670,"verse_id":"JHN.3.14","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":14,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.14","text":"So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32 ). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11 ). See also the note on the title Son of Man in 1:51 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%203%3A14/4"}
{"id":6671,"verse_id":"JHN.3.16","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.16","text":"The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%203%3A16/4"}
{"id":6672,"verse_id":"JHN.3.17","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.17","text":"That is, “to judge the world to be guilty and liable to punishment.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%203%3A17/1"}
{"id":6673,"verse_id":"JHN.3.21","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.21","text":"John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament , 1:54, note 10, and R. E. Brown ( John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God ( John 3:20-21 ). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” ( John 6:44 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%203%3A21/1"}
{"id":6674,"verse_id":"JHN.3.23","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.23","text":"John refers to John the Baptist.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%203%3A23/1"}
{"id":6675,"verse_id":"JHN.3.24","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.24","text":"This is a parenthetical note by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%203%3A24/1"}
{"id":6676,"verse_id":"JHN.3.30","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.30","text":"Some interpreters extend the quotation of John the Baptist’s words through v. 36 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%203%3A30/1"}
{"id":6677,"verse_id":"JHN.3.31","translation_id":"net-engnet","book_id":"JHN","chapter":3,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.31","text":"The one who comes from heaven refers to Christ. As in John 1:1 , the Word’s preexistence is indicated here.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%203%3A31/3"}
{"id":6678,"verse_id":"JHN.4.1","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.1","text":"See the note on Pharisees in 1:24 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%204%3A1/2"}
{"id":6679,"verse_id":"JHN.4.2","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.2","text":"This is a parenthetical note by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%204%3A2/1"}
{"id":6680,"verse_id":"JHN.4.3","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.3","text":"The author doesn’t tell why Jesus chose to set out once more for Galilee . Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%204%3A3/1"}
{"id":6681,"verse_id":"JHN.4.4","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.4","text":"Travel through Samaria was not geographically necessary; the normal route for Jews ran up the east side of the Jordan River (Transjordan). Although some take the impersonal verb had to ( δεῖ , dei ) here to indicate logical necessity only, normally in John’s Gospel its use involves God’s will or plan ( 3:7, 3:14, 3:30, 4:4, 4:20, 4:24, 9:4, 10:16, 12:34, 20:9 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%204%3A4/1"}
{"id":6682,"verse_id":"JHN.4.4","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.4","text":"Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722 b.c. ; (2) Foreign colonists brought in from Babylonia and Media by the Assyrian conquerors to settle the land with inhabitants who would be loyal to Assyria. There was theological opposition between the Samaritans and the Jews because the former refused to worship in Jerusalem. After the exile the Samaritans put obstacles in the way of the Jewish restoration of Jerusalem, and in the 2nd century b.c. the Samaritans helped the Syrians in their wars against the Jews. In 128 b.c. the Jewish high priest retaliated and burned the Samaritan temple on Mount Gerizim.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%204%3A4/2"}
{"id":6683,"verse_id":"JHN.4.5","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.5","text":"Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%204%3A5/2"}
{"id":6684,"verse_id":"JHN.4.5","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.5","text":"Perhaps referred to in Gen 48:22 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%204%3A5/3"}
{"id":6685,"verse_id":"JHN.4.8","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.8","text":"This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%204%3A8/2"}
{"id":6686,"verse_id":"JHN.4.9","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.9","text":"This is a parenthetical note by the author.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%204%3A9/4"}
{"id":6687,"verse_id":"JHN.4.11","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.11","text":"Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39 ), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%204%3A11/5"}
{"id":6688,"verse_id":"JHN.4.20","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.20","text":"This mountain refers to Mount Gerizim, where the Samaritan shrine was located.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%204%3A20/1"}
{"id":6689,"verse_id":"JHN.4.21","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.21","text":"Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%204%3A21/1"}
{"id":6690,"verse_id":"JHN.4.23","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.23","text":"See also John 4:27 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%204%3A23/3"}
{"id":6691,"verse_id":"JHN.4.30","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.30","text":"The imperfect tense is here rendered began coming for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. 35 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%204%3A30/2"}
{"id":6692,"verse_id":"JHN.4.34","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.34","text":"The one who sent me refers to the Father.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%204%3A34/1"}
{"id":6693,"verse_id":"JHN.4.42","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.42","text":"There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world , an irony foreshadowed in the prologue to the Fourth Gospel ( 1:11 ): “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 the Savior of the world .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%204%3A42/2"}
{"id":6694,"verse_id":"JHN.4.44","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.44","text":"This is a parenthetical note by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%204%3A44/1"}
{"id":6695,"verse_id":"JHN.4.45","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.45","text":"All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23 . map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%204%3A45/1"}
{"id":6696,"verse_id":"JHN.4.45","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":45,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.45","text":"See John 2:23-25 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%204%3A45/2"}
{"id":6697,"verse_id":"JHN.4.45","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":45,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.45","text":"John 4:44-45 . The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45 . Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46 ) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%204%3A45/3"}
{"id":6698,"verse_id":"JHN.4.46","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.46","text":"See John 2:1-11 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%204%3A46/2"}
{"id":6699,"verse_id":"JHN.4.46","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":46,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.46","text":"Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%204%3A46/4"}
{"id":6700,"verse_id":"JHN.4.51","translation_id":"net-engnet","book_id":"JHN","chapter":4,"verse":51,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.51","text":"While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%204%3A51/1"}
{"id":6701,"verse_id":"JHN.5.1","translation_id":"net-engnet","book_id":"JHN","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.1","text":"The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%205%3A1/1"}
{"id":6702,"verse_id":"JHN.5.1","translation_id":"net-engnet","book_id":"JHN","chapter":5,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.1","text":"565 579 700 1241 pm }. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3 , that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris ( John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty. A Jewish feast. Jews were obligated to go up to Jerusalem for 3 major annual feasts: Passover, Pentecost, and Tabernacles. If the first is probably ruled out because of the time of year, the last is not as likely because it forms the central setting for chap. (where there are many indications in the context that Tabernacles is the feast in view.) This leaves the feast of Pentecost, which at some point prior to this time in Jewish tradition (as reflected in Jewish intertestamental literature and later post-Christian rabbinic writings) became identified with the giving of the law to Moses on Mount Sinai. Such an association might explain Jesus’ reference to Moses in 5:45-46 . This is uncertain, however. The only really important fact for the author is that the healing was done on a Sabbath. This is what provoked the controversy with the Jewish authorities recorded in 5:16-47 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%205%3A1/2"}
{"id":6703,"verse_id":"JHN.5.2","translation_id":"net-engnet","book_id":"JHN","chapter":5,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.2","text":"Ï ), Bethesda , has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha , even though many recent translations continue to employ Bethesda , the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d. 68 ( J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet á Esdatayin , in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ᾿ Esda , “house of the flowing.” It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet á Esdata (DJDJ 3, 271). As for the text of John 5:2 , the fundamental problems with the Bethesda reading are that it looks motivated (with an edifying Semitic etymology, meaning “House of Mercy” [ TCGNT 178]), and is minimally attested. Apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice. On the location of the pool called Bethzatha , the double-pool of St. Anne is the probable site, and has been excavated; the pools were trapezoidal in shape, 165 ft (49.5 m) wide at one end, 220 ft (66 m) wide at the other, and 315 ft (94.5 m) long, divided by a central partition. There were colonnades (rows of columns) on all 4 sides and on the partition, thus forming the five covered walkways mentioned in John 5:2 . Stairways at the corners permitted descent to the pool.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%205%3A2/3"}
{"id":6704,"verse_id":"JHN.5.16","translation_id":"net-engnet","book_id":"JHN","chapter":5,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.16","text":"Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30 ). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%205%3A16/1"}
{"id":6705,"verse_id":"JHN.5.17","translation_id":"net-engnet","book_id":"JHN","chapter":5,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.17","text":"“ My Father is working until now, and I too am working. ” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18 , noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath , but he was also calling God his own Father , thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment ( Exod 20:11 ) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11 , denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca. a.d. 95, they gave as a rebuttal to sectarian arguments evidence that God might do as he willed in the world without breaking the Sabbath because the entire world was his private residence. So even the rabbis realized that God did not really cease to work on the Sabbath: Divine providence remained active on the Sabbath, otherwise, all nature and life would cease to exist. As regards men, divine activity was visible in two ways: Men were born and men died on the Sabbath. Since only God could give life and only God could deal with the fate of the dead in judgment, this meant God was active on the Sabbath. This seems to be the background for Jesus’ words in 5:17 . He justified his work of healing on the Sabbath by reminding the Jewish authorities that they admitted God worked on the Sabbath. This explains the violence of the reaction. The Sabbath privilege was peculiar to God, and no one was equal to God. In claiming the right to work even as his Father worked, Jesus was claiming a divine prerogative. He was literally making himself equal to God, as 5:18 goes on to state explicitly for the benefit of the reader who might not have made the connection.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%205%3A17/3"}
{"id":6706,"verse_id":"JHN.5.19","translation_id":"net-engnet","book_id":"JHN","chapter":5,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.19","text":"What works does the Son do likewise ? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17 ). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life ( John 5:21 ; note the “greater things” mentioned in v. 20 ). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge ( John 5:22-23 ). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%205%3A19/5"}
{"id":6707,"verse_id":"JHN.5.32","translation_id":"net-engnet","book_id":"JHN","chapter":5,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.32","text":"To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33 , it would seem to be John the Baptist. But v. 34 seems to indicate that Jesus does not receive testimony from men. Probably it is better to view v. 32 as identical to v. 37 , with the comments about the Baptist as a parenthetical digression.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%205%3A32/1"}
{"id":6708,"verse_id":"JHN.5.33","translation_id":"net-engnet","book_id":"JHN","chapter":5,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.33","text":"John refers to John the Baptist.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%205%3A33/1"}
{"id":6709,"verse_id":"JHN.5.35","translation_id":"net-engnet","book_id":"JHN","chapter":5,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.35","text":"He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was “a flame like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%205%3A35/1"}
{"id":6710,"verse_id":"JHN.5.37","translation_id":"net-engnet","book_id":"JHN","chapter":5,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.37","text":"You people have never heard his voice nor seen his form at any time. Compare Deut 4:12 . Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%205%3A37/2"}
{"id":6711,"verse_id":"JHN.5.39","translation_id":"net-engnet","book_id":"JHN","chapter":5,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.39","text":"In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%205%3A39/2"}
{"id":6712,"verse_id":"JHN.5.45","translation_id":"net-engnet","book_id":"JHN","chapter":5,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.45","text":"The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in ( placed your hope ). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%205%3A45/1"}
{"id":6713,"verse_id":"JHN.6.1","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.1","text":"This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1 ), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%206%3A1/2"}
{"id":6714,"verse_id":"JHN.6.3","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.3","text":"Up on the mountainside does not necessarily refer to a particular mountain or hillside, but may simply mean “the hill country” or “the high ground,” referring to the high country east of the Sea of Galilee (known today as the Golan Heights).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%206%3A3/1"}
{"id":6715,"verse_id":"JHN.6.4","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.4","text":"Passover. According to John’s sequence of material, considerable time has elapsed since the feast of 5:1 . If the feast in 5:1 was Pentecost of a.d. 31, then this feast would be the Passover of a.d. 32, just one year before Jesus’ crucifixion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%206%3A4/1"}
{"id":6716,"verse_id":"JHN.6.4","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.4","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%206%3A4/2"}
{"id":6717,"verse_id":"JHN.6.6","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.6","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%206%3A6/2"}
{"id":6718,"verse_id":"JHN.6.10","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.10","text":"This is a parenthetical note by the author (suggesting an eyewitness recollection).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%206%3A10/2"}
{"id":6719,"verse_id":"JHN.6.13","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.13","text":"Note that the fish mentioned previously (in John 6:9 ) are not emphasized here, only the five barley loaves . This is easy to understand, however, because the bread is of primary importance for the author in view of Jesus’ upcoming discourse on the Bread of Life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%206%3A13/1"}
{"id":6720,"verse_id":"JHN.6.14","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.14","text":"The Prophet is a reference to the “prophet like Moses” of Deut 18:15 , by this time an eschatological figure in popular belief.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%206%3A14/2"}
{"id":6721,"verse_id":"JHN.6.14","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.14","text":"An allusion to Deut 18:15 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%206%3A14/3"}
{"id":6722,"verse_id":"JHN.6.15","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.15","text":"Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone . The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel ( John 18:33 ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it ( John 6:22-71 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%206%3A15/1"}
{"id":6723,"verse_id":"JHN.6.17","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.17","text":"This is a parenthetical note by the author.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%206%3A17/3"}
{"id":6724,"verse_id":"JHN.6.25","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.25","text":"John 6:25-31 . The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23 ). Jesus’ disciples set sail for Capernaum ( 6:17 ) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26-27 . But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna ( 6:30-31 ). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%206%3A25/2"}
{"id":6725,"verse_id":"JHN.6.31","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.31","text":"A quotation from Ps 78:24 (referring to the events of Exod 16:4-36 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%206%3A31/2"}
{"id":6726,"verse_id":"JHN.6.40","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.40","text":"Notice that here the result (having eternal life and being raised up at the last day ) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood . This suggests that the phrase in 6:54 ( eats my flesh and drinks my blood ) is to be understood in terms of the phrase here ( looks on the Son and believes in him ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%206%3A40/2"}
{"id":6727,"verse_id":"JHN.6.45","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.45","text":"A quotation from Isa 54:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%206%3A45/1"}
{"id":6728,"verse_id":"JHN.6.46","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.46","text":"This is best taken as a parenthetical note by the author. Although some would attribute these words to Jesus himself, the switch from first person in Jesus’ preceding and following remarks to third person in v. 46 suggests that the author has added a clarifying comment here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%206%3A46/2"}
{"id":6729,"verse_id":"JHN.6.53","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":53,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.53","text":"Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%206%3A53/2"}
{"id":6730,"verse_id":"JHN.6.54","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":54,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.54","text":"Notice that here the result ( has eternal life and I will raise him up at the last day ) is produced by eating (Jesus’) flesh and drinking his blood . Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here ( eats my flesh and drinks my blood ) is to be understood by the phrase in 6:40 ( looks on the Son and believes in him ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%206%3A54/2"}
{"id":6731,"verse_id":"JHN.6.56","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":56,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.56","text":"Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day . Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling ( resides in me, and I in him ). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%206%3A56/2"}
{"id":6732,"verse_id":"JHN.6.59","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":59,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.59","text":"A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41 ). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%206%3A59/2"}
{"id":6733,"verse_id":"JHN.6.64","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":64,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.64","text":"This is a parenthetical comment by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%206%3A64/1"}
{"id":6734,"verse_id":"JHN.6.69","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":69,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.69","text":"See 1 John 4:16 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%206%3A69/2"}
{"id":6735,"verse_id":"JHN.6.69","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":69,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.69","text":"א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16 ) supplied the motivation for the variations. Although the witnesses in Matt 16:16 ; Mark 8:29 ; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings. You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts ( Matt 16:16 , Mark 8:29 , and Luke 9:20 ) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him ( John 6:66 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%206%3A69/3"}
{"id":6736,"verse_id":"JHN.6.71","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":71,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.71","text":"At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John , 304.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%206%3A71/1"}
{"id":6737,"verse_id":"JHN.6.71","translation_id":"net-engnet","book_id":"JHN","chapter":6,"verse":71,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.71","text":"This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4 , Mark 3:19 , Luke 6:16 ) as the one who would betray Jesus.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%206%3A71/3"}
{"id":6738,"verse_id":"JHN.7.1","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.1","text":"Again, the transition is indicated by the imprecise temporal indicator After this . Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. took place near the Passover ( 6:4 ). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%207%3A1/1"}
{"id":6739,"verse_id":"JHN.7.2","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.2","text":"Since the present verse places these incidents at the feast of Tabernacles ( a.d. 29 or 32, depending on whether one dates the crucifixion in a.d. 30 or 33) there would have been a 6-month interval during which no events are recorded. The author is obviously selective in his approach; he is not recording an exhaustive history (as he will later tell the reader in John 21:25 ). After healing the paralytic on the Sabbath in Jerusalem ( John 5:1-47 ), Jesus withdrew again to Galilee because of mounting opposition. In Galilee the feeding of the 5,000 took place, which marked the end of the Galilean ministry for all practical purposes. John 7:1-9 thus marks Jesus’ final departure from Galilee.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%207%3A2/2"}
{"id":6740,"verse_id":"JHN.7.4","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.4","text":"No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%207%3A4/2"}
{"id":6741,"verse_id":"JHN.7.5","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.5","text":"This is a parenthetical note by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%207%3A5/1"}
{"id":6742,"verse_id":"JHN.7.8","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.8","text":"One always speaks of “going up ” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%207%3A8/1"}
{"id":6743,"verse_id":"JHN.7.21","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.21","text":"The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%207%3A21/3"}
{"id":6744,"verse_id":"JHN.7.23","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.23","text":"If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud ( b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%207%3A23/3"}
{"id":6745,"verse_id":"JHN.7.26","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.26","text":"They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%207%3A26/2"}
{"id":6746,"verse_id":"JHN.7.27","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.27","text":"We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%207%3A27/2"}
{"id":6747,"verse_id":"JHN.7.27","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.27","text":"The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud ( b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%207%3A27/4"}
{"id":6748,"verse_id":"JHN.7.28","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.28","text":"You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37 ), but at the bidding of the Father who sent him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%207%3A28/3"}
{"id":6749,"verse_id":"JHN.7.32","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.32","text":"See the note on Pharisees in 1:24 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%207%3A32/1"}
{"id":6750,"verse_id":"JHN.7.35","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.35","text":"The Jewish people dispersed ( Grk “He is not going to the Diaspora ”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%207%3A35/4"}
{"id":6751,"verse_id":"JHN.7.37","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.37","text":"There is a problem with the identification of this reference to the last day of the feast, the greatest day : It appears from Deut 16:13 that the feast went for seven days. Lev 23:36 , however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah ( m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%207%3A37/1"}
{"id":6752,"verse_id":"JHN.7.38","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.38","text":"An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11 , and Zech 14:8 have all been suggested.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%207%3A38/3"}
{"id":6753,"verse_id":"JHN.7.39","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.39","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%207%3A39/2"}
{"id":6754,"verse_id":"JHN.7.40","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.40","text":"The Prophet is a reference to the “prophet like Moses” of Deut 18:15 , by this time an eschatological figure in popular belief.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%207%3A40/3"}
{"id":6755,"verse_id":"JHN.7.42","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.42","text":"An allusion to Ps 89:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%207%3A42/2"}
{"id":6756,"verse_id":"JHN.7.42","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":42,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.42","text":"An allusion to Mic 5:2 . map For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%207%3A42/3"}
{"id":6757,"verse_id":"JHN.7.44","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.44","text":"Compare John 7:30 regarding the attempt to seize Jesus.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%207%3A44/1"}
{"id":6758,"verse_id":"JHN.7.45","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.45","text":"See the note on Pharisees in 1:24 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%207%3A45/3"}
{"id":6759,"verse_id":"JHN.7.48","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.48","text":"The chief priests and Pharisees ( John 7:45 ) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3 ; Acts 5:22, 26 . Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1 , and Nicodemus also speaks up in this episode ( John 7:50 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%207%3A48/1"}
{"id":6760,"verse_id":"JHN.7.53","translation_id":"net-engnet","book_id":"JHN","chapter":7,"verse":53,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.53","text":") places the pericope after Luke 21:38 . Conclusion: In the final analysis, the weight of evidence in this case must go with the external evidence. The earliest and best mss do not contain the pericope. It is true with regard to internal evidence that an attractive case can be made for inclusion, but this is by nature subjective (as evidenced by the fact that strong arguments can be given against such as well). In terms of internal factors like vocabulary and style, the pericope does not stand up very well. The question may be asked whether this incident, although not an original part of the Gospel of John, should be regarded as an authentic tradition about Jesus. It could well be that it is ancient and may indeed represent an unusual instance where such a tradition survived outside of the bounds of the canonical literature. However, even that needs to be nuanced (see B. D. Ehrman, “Jesus and the Adulteress,” NTS 34 [1988]: 24–44). Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of John. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%207%3A53/1"}
{"id":6761,"verse_id":"JHN.8.1","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.1","text":"The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%208%3A1/1"}
{"id":6762,"verse_id":"JHN.8.3","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.3","text":"See the note on Pharisees in 1:24 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%208%3A3/2"}
{"id":6763,"verse_id":"JHN.8.5","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.5","text":"An allusion to Lev 20:10 and Deut 22:22-24 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%208%3A5/1"}
{"id":6764,"verse_id":"JHN.8.5","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.5","text":"The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death ( Lev 20:10 , Deut 22:22 ), but they mentioned only such women .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%208%3A5/2"}
{"id":6765,"verse_id":"JHN.8.6","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.6","text":"This is a parenthetical note by the author of 7:53 – 8:11 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%208%3A6/2"}
{"id":6766,"verse_id":"JHN.8.10","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.10","text":"Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%208%3A10/2"}
{"id":6767,"verse_id":"JHN.8.12","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.12","text":"The theory proposed by F. J. A. Hort ( The New Testament in the Original Greek, vol. 2, Introduction; Appendix , 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world . The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38 , where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue ( John 1:4, 5 ) and the end of the discourse with Nicodemus ( John 3:19-21 ). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. between the man born blind, who receives both physical and spiritual sight, and the Pharisees ( John 9:13, 15, 16 ) who have physical sight but remain in spiritual darkness.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%208%3A12/2"}
{"id":6768,"verse_id":"JHN.8.13","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.13","text":"See the note on Pharisees in 1:24 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%208%3A13/1"}
{"id":6769,"verse_id":"JHN.8.13","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.13","text":"Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%208%3A13/3"}
{"id":6770,"verse_id":"JHN.8.14","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.14","text":"You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%208%3A14/3"}
{"id":6771,"verse_id":"JHN.8.15","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.15","text":"What is the meaning of Jesus’ statement “ I do not judge anyone ”? It is clear that Jesus did judge (even in the next verse). The point is that he didn’t practice the same kind of judgment that the Pharisees did. Their kind of judgment was condemnatory. They tried to condemn people. Jesus did not come to judge the world, but to save it ( 3:17 ). Nevertheless, and not contradictory to this, the coming of Jesus did bring judgment, because it forced people to make a choice. Would they accept Jesus or reject him? Would they come to the light or shrink back into the darkness? As they responded, so were they judged – just as 3:19-21 previously stated. One’s response to Jesus determines one’s eternal destiny.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%208%3A15/3"}
{"id":6772,"verse_id":"JHN.8.17","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.17","text":"An allusion to Deut 17:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%208%3A17/1"}
{"id":6773,"verse_id":"JHN.8.19","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.19","text":"If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%208%3A19/2"}
{"id":6774,"verse_id":"JHN.8.20","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.20","text":"This is a parenthetical note by the author.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%208%3A20/5"}
{"id":6775,"verse_id":"JHN.8.27","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.27","text":"They did not understand…about his Father is a parenthetical note by the author. This type of comment, intended for the benefit of the reader, is typical of the “omniscient author” convention adopted by the author, who is writing from a postresurrection point of view. He writes with the benefit of later knowledge that those who originally heard Jesus’ words would not have had.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%208%3A27/1"}
{"id":6776,"verse_id":"JHN.8.35","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.35","text":"Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son , as a descendant or blood relative, will always be guaranteed a place in the family ( remains forever ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%208%3A35/2"}
{"id":6777,"verse_id":"JHN.8.41","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.41","text":"We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%208%3A41/4"}
{"id":6778,"verse_id":"JHN.8.58","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":58,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.58","text":"I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%208%3A58/3"}
{"id":6779,"verse_id":"JHN.8.59","translation_id":"net-engnet","book_id":"JHN","chapter":8,"verse":59,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.59","text":"Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%208%3A59/2"}
{"id":6780,"verse_id":"JHN.9.5","translation_id":"net-engnet","book_id":"JHN","chapter":9,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.5","text":"Jesus’ statement I am the light of the world connects the present account with 8:12 . Here (seen more clearly than at 8:12 ) it is obvious what the author sees as the significance of Jesus’ statement. “Light” is not a metaphysical definition of the person of Jesus but a description of his effect on the world, forcing everyone in the world to ‘choose up sides’ for or against him (cf. 3:19-21 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%209%3A5/1"}
{"id":6781,"verse_id":"JHN.9.7","translation_id":"net-engnet","book_id":"JHN","chapter":9,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.7","text":"This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%209%3A7/2"}
{"id":6782,"verse_id":"JHN.9.13","translation_id":"net-engnet","book_id":"JHN","chapter":9,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.13","text":"See the note on Pharisees in 1:24 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%209%3A13/2"}
{"id":6783,"verse_id":"JHN.9.14","translation_id":"net-engnet","book_id":"JHN","chapter":9,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.14","text":"This is a parenthetical note by the author.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%209%3A14/3"}
{"id":6784,"verse_id":"JHN.9.16","translation_id":"net-engnet","book_id":"JHN","chapter":9,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.16","text":"The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%209%3A16/3"}
{"id":6785,"verse_id":"JHN.9.22","translation_id":"net-engnet","book_id":"JHN","chapter":9,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"9.22","text":"This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%209%3A22/5"}
{"id":6786,"verse_id":"JHN.9.23","translation_id":"net-engnet","book_id":"JHN","chapter":9,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.23","text":"This is a parenthetical note by the author explaining the parents’ response.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%209%3A23/2"}
{"id":6787,"verse_id":"JHN.9.38","translation_id":"net-engnet","book_id":"JHN","chapter":9,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.38","text":"Assuming the authenticity of John 9:38-39 a (see the tc note following the bracket in v. 39 ), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω ( proskunew ) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20 . This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28 ) may suggest it is too early for such a response and it represents a later scribal addition.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%209%3A38/1"}
{"id":6788,"verse_id":"JHN.9.40","translation_id":"net-engnet","book_id":"JHN","chapter":9,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.40","text":"See the note on Pharisees in 1:24 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%209%3A40/1"}
{"id":6789,"verse_id":"JHN.9.41","translation_id":"net-engnet","book_id":"JHN","chapter":9,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"9.41","text":"Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10 , “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before ( 8:21-24 ). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%209%3A41/5"}
{"id":6790,"verse_id":"JHN.10.1","translation_id":"net-engnet","book_id":"JHN","chapter":10,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.1","text":"There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [ aulh ] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2010%3A1/2"}
{"id":6791,"verse_id":"JHN.10.3","translation_id":"net-engnet","book_id":"JHN","chapter":10,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.3","text":"He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact ( 10:16 ) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%2010%3A3/5"}
{"id":6792,"verse_id":"JHN.10.6","translation_id":"net-engnet","book_id":"JHN","chapter":10,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.6","text":"A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν ( paroimian ) is used again in 16:25, 29 . This term does not occur in the synoptic gospels, where παραβολή ( parabolh ) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2010%3A6/1"}
{"id":6793,"verse_id":"JHN.10.9","translation_id":"net-engnet","book_id":"JHN","chapter":10,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.9","text":"That is, pasture land in contrast to cultivated land.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2010%3A9/2"}
{"id":6794,"verse_id":"JHN.10.12","translation_id":"net-engnet","book_id":"JHN","chapter":10,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.12","text":"Jesus contrasts the behavior of the shepherd with that of the hired hand . This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2010%3A12/1"}
{"id":6795,"verse_id":"JHN.10.16","translation_id":"net-engnet","book_id":"JHN","chapter":10,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.16","text":"The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17 , which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2010%3A16/3"}
{"id":6796,"verse_id":"JHN.10.23","translation_id":"net-engnet","book_id":"JHN","chapter":10,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.23","text":"It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2010%3A23/1"}
{"id":6797,"verse_id":"JHN.10.33","translation_id":"net-engnet","book_id":"JHN","chapter":10,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.33","text":"This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2010%3A33/4"}
{"id":6798,"verse_id":"JHN.10.34","translation_id":"net-engnet","book_id":"JHN","chapter":10,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.34","text":"A quotation from Ps 82:6 . Technically the Psalms are not part of the OT “law” (which usually referred to the five books of Moses), but occasionally the term “law” was applied to the entire OT, as here. The problem in this verse concerns the meaning of Jesus’ quotation from Ps 82:6 . It is important to look at the OT context: The whole line reads “I say, you are gods, sons of the Most High, all of you.” Jesus will pick up on the term “sons of the Most High” in 10:36 , where he refers to himself as the Son of God . The psalm was understood in rabbinic circles as an attack on unjust judges who, though they have been given the title “gods” because of their quasi-divine function of exercising judgment, are just as mortal as other men. What is the argument here? It is often thought to be as follows: If it was an OT practice to refer to men like the judges as gods, and not blasphemy, why did the Jewish authorities object when this term was applied to Jesus? This really doesn’t seem to fit the context, however, since if that were the case Jesus would not be making any claim for “divinity” for himself over and above any other human being – and therefore he would not be subject to the charge of blasphemy. Rather, this is evidently a case of arguing from the lesser to the greater, a common form of rabbinic argument. The reason the OT judges could be called gods is because they were vehicles of the word of God (cf. 10:35 ). But granting that premise, Jesus deserves much more than they to be called God. He is the Word incarnate, whom the Father sanctified and sent into the world to save the world ( 10:36 ). In light of the prologue to the Gospel of John, it seems this interpretation would have been most natural for the author. If it is permissible to call men “gods” because they were the vehicles of the word of God, how much more permissible is it to use the word “God” of him who is the Word of God?","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2010%3A34/2"}
{"id":6799,"verse_id":"JHN.10.35","translation_id":"net-engnet","book_id":"JHN","chapter":10,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.35","text":"The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6 . If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6 , the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2010%3A35/1"}
{"id":6800,"verse_id":"JHN.10.40","translation_id":"net-engnet","book_id":"JHN","chapter":10,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.40","text":"John refers to John the Baptist.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2010%3A40/3"}
{"id":6801,"verse_id":"JHN.10.41","translation_id":"net-engnet","book_id":"JHN","chapter":10,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.41","text":"John refers to John the Baptist.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2010%3A41/2"}
{"id":6802,"verse_id":"JHN.11.2","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.2","text":"This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair , since this event is not mentioned until later, in 12:3 . Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2011%3A2/2"}
{"id":6803,"verse_id":"JHN.11.4","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.4","text":"So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus ( 11:47-53 ). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2011%3A4/3"}
{"id":6804,"verse_id":"JHN.11.5","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.5","text":"This is a parenthetical note by the author. It was necessary for the author to reaffirm Jesus’ love for Martha and her sister and Lazarus here because Jesus’ actions in the following verse appear to be contradictory.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2011%3A5/1"}
{"id":6805,"verse_id":"JHN.11.7","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.7","text":"The village of Bethany, where Lazarus was, lies in Judea , less than 2 mi (3 km) from Jerusalem (see 11:18 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2011%3A7/1"}
{"id":6806,"verse_id":"JHN.11.9","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.9","text":"What is the light of this world ? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left ( Are there not twelve hours in a day? ) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2011%3A9/3"}
{"id":6807,"verse_id":"JHN.11.15","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.15","text":"So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11 . Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2011%3A15/2"}
{"id":6808,"verse_id":"JHN.11.16","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.16","text":"Didymus means “the twin” in Greek.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2011%3A16/1"}
{"id":6809,"verse_id":"JHN.11.16","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.16","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2011%3A16/2"}
{"id":6810,"verse_id":"JHN.11.16","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":16,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.16","text":"One gets the impression from Thomas’ statement “ Let us go too, so that we may die with him ” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28 , which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2011%3A16/3"}
{"id":6811,"verse_id":"JHN.11.20","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.20","text":"Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house . It is similar to the incident in Luke 10:38-42 . Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2011%3A20/1"}
{"id":6812,"verse_id":"JHN.11.22","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.22","text":"The statement “ whatever you ask from God, God will grant you ” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2011%3A22/2"}
{"id":6813,"verse_id":"JHN.11.35","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.35","text":"Jesus wept. The Greek word used here for Jesus’ weeping ( ἐδάκρυσεν , edakrusen ) is different from the one used to describe the weeping of Mary and the Jews in v. 33 which indicated loud wailing and cries of lament. This word simply means “to shed tears” and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris ( John [NICNT] , 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger ( 11:33 ). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2011%3A35/1"}
{"id":6814,"verse_id":"JHN.11.38","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.38","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2011%3A38/2"}
{"id":6815,"verse_id":"JHN.11.39","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"11.39","text":"He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%2011%3A39/5"}
{"id":6816,"verse_id":"JHN.11.43","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.43","text":"The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2011%3A43/2"}
{"id":6817,"verse_id":"JHN.11.44","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.44","text":"Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth . The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded ( 20:6-7 ). Jesus, unlike Lazarus, would never need graveclothes again.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2011%3A44/1"}
{"id":6818,"verse_id":"JHN.11.46","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.46","text":"See the note on Pharisees in 1:24 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2011%3A46/1"}
{"id":6819,"verse_id":"JHN.11.50","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":50,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.50","text":"In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45 ). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17 ). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2011%3A50/3"}
{"id":6820,"verse_id":"JHN.11.52","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":52,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.52","text":"The author in his comment expands the prophecy to include the Gentiles ( not for the Jewish nation only ), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22 ) in the stress on the unity of Jew and Gentile.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2011%3A52/2"}
{"id":6821,"verse_id":"JHN.11.52","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":52,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.52","text":"This is a parenthetical note by the author.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2011%3A52/4"}
{"id":6822,"verse_id":"JHN.11.57","translation_id":"net-engnet","book_id":"JHN","chapter":11,"verse":57,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.57","text":"This is a parenthetical note by the author.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2011%3A57/4"}
{"id":6823,"verse_id":"JHN.12.3","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.3","text":"This is a parenthetical note by the author. With a note characteristic of someone who was there and remembered, the author adds that the house was filled with the fragrance of the perfumed oil . In the later rabbinic literature, Ecclesiastes Rabbah 7.1.1 states “The fragrance of good oil is diffused from the bedroom to the dining hall, but a good name is diffused from one end of the world to the other.” If such a saying was known in the 1st century, this might be the author’s way of indicating that Mary’s act of devotion would be spoken of throughout the entire world (compare the comment in Mark 14:9 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2012%3A3/4"}
{"id":6824,"verse_id":"JHN.12.4","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.4","text":"This is a parenthetical note by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2012%3A4/1"}
{"id":6825,"verse_id":"JHN.12.6","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.6","text":"This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2012%3A6/3"}
{"id":6826,"verse_id":"JHN.12.10","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.10","text":"According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2012%3A10/1"}
{"id":6827,"verse_id":"JHN.12.13","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.13","text":"The Mosaic law stated ( Lev 23:40 ) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2012%3A13/1"}
{"id":6828,"verse_id":"JHN.12.13","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.13","text":"A quotation from Ps 118:25-26 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2012%3A13/4"}
{"id":6829,"verse_id":"JHN.12.14","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.14","text":"The author does not repeat the detailed accounts of the finding of the donkey recorded in the synoptic gospels. He does, however, see the event as a fulfillment of scripture, which he indicates by quoting Zech 9:9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2012%3A14/1"}
{"id":6830,"verse_id":"JHN.12.15","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.15","text":"A quotation from Zech 9:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2012%3A15/2"}
{"id":6831,"verse_id":"JHN.12.16","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.16","text":"When Jesus was glorified , that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2012%3A16/2"}
{"id":6832,"verse_id":"JHN.12.16","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.16","text":"The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22 , which follows another allusion to a prophecy in Zechariah ( 14:21 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2012%3A16/4"}
{"id":6833,"verse_id":"JHN.12.19","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.19","text":"See the note on Pharisees in 1:24 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2012%3A19/1"}
{"id":6834,"verse_id":"JHN.12.20","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.20","text":"These Greeks ( ῞Ελληνές τινες , {ellhne\" tine\" ) who had come up to worship at the feast were probably “God-fearers” rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27 , who could not have been a proselyte if he were physically a eunuch.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2012%3A20/1"}
{"id":6835,"verse_id":"JHN.12.21","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.21","text":"These Greeks approached Philip , although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2012%3A21/1"}
{"id":6836,"verse_id":"JHN.12.23","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.23","text":"Jesus’ reply, the time has come for the Son of Man to be glorified , is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4 ). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2012%3A23/3"}
{"id":6837,"verse_id":"JHN.12.31","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.31","text":"The ruler of this world is a reference to Satan.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2012%3A31/1"}
{"id":6838,"verse_id":"JHN.12.33","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.33","text":"This is a parenthetical note by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2012%3A33/1"}
{"id":6839,"verse_id":"JHN.12.35","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.35","text":"The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2012%3A35/3"}
{"id":6840,"verse_id":"JHN.12.38","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.38","text":"A quotation from Isa 53:1 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2012%3A38/4"}
{"id":6841,"verse_id":"JHN.12.39","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.39","text":"The author explicitly states here that Jesus’ Jewish opponents could not believe , and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart . This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts ( 28:26-27 ) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage ( Isa 29:10 ) is quoted in a similar context in Rom 11:8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2012%3A39/1"}
{"id":6842,"verse_id":"JHN.12.40","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.40","text":"A quotation from Isa 6:10 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2012%3A40/4"}
{"id":6843,"verse_id":"JHN.12.42","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.42","text":"The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2012%3A42/1"}
{"id":6844,"verse_id":"JHN.12.42","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":42,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.42","text":"See the note on Pharisees in 1:24 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2012%3A42/2"}
{"id":6845,"verse_id":"JHN.12.42","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":42,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"12.42","text":"Compare John 9:22 . See the note on synagogue in 6:59 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%2012%3A42/5"}
{"id":6846,"verse_id":"JHN.12.44","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.44","text":"The one who sent me refers to God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2012%3A44/2"}
{"id":6847,"verse_id":"JHN.12.45","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.45","text":"Cf. John 1:18 and 14:9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2012%3A45/1"}
{"id":6848,"verse_id":"JHN.12.47","translation_id":"net-engnet","book_id":"JHN","chapter":12,"verse":47,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.47","text":"Cf. John 3:17 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2012%3A47/3"}
{"id":6849,"verse_id":"JHN.13.2","translation_id":"net-engnet","book_id":"JHN","chapter":13,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.2","text":"At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus . C. K. Barrett ( St. John , 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27 , and appears to refer to a preliminary idea or plan.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2013%3A2/2"}
{"id":6850,"verse_id":"JHN.13.10","translation_id":"net-engnet","book_id":"JHN","chapter":13,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.10","text":"The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10 b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8 ; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2013%3A10/4"}
{"id":6851,"verse_id":"JHN.13.11","translation_id":"net-engnet","book_id":"JHN","chapter":13,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.11","text":"This is a parenthetical note by the author.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2013%3A11/3"}
{"id":6852,"verse_id":"JHN.13.15","translation_id":"net-engnet","book_id":"JHN","chapter":13,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.15","text":"I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet . What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2013%3A15/1"}
{"id":6853,"verse_id":"JHN.13.20","translation_id":"net-engnet","book_id":"JHN","chapter":13,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.20","text":"The one who sent me refers to God.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2013%3A20/3"}
{"id":6854,"verse_id":"JHN.13.23","translation_id":"net-engnet","book_id":"JHN","chapter":13,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.23","text":"Here for the first time the one Jesus loved , the ‘beloved disciple,’ is introduced. This individual also is mentioned in 19:26, 20:2, 21:7, and 21:20 . Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him ( 11:3, 5, 36 ). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2013%3A23/1"}
{"id":6855,"verse_id":"JHN.13.24","translation_id":"net-engnet","book_id":"JHN","chapter":13,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.24","text":"It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food ( 13:26 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2013%3A24/1"}
{"id":6856,"verse_id":"JHN.13.24","translation_id":"net-engnet","book_id":"JHN","chapter":13,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.24","text":"That is, who would betray him (v. 21 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2013%3A24/4"}
{"id":6857,"verse_id":"JHN.13.26","translation_id":"net-engnet","book_id":"JHN","chapter":13,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.26","text":"The piece of bread was a broken-off piece of bread (not merely a crumb).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2013%3A26/2"}
{"id":6858,"verse_id":"JHN.13.29","translation_id":"net-engnet","book_id":"JHN","chapter":13,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.29","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2013%3A29/2"}
{"id":6859,"verse_id":"JHN.13.30","translation_id":"net-engnet","book_id":"JHN","chapter":13,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.30","text":"Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9-10; 12:35-36 ). Judas had become one of those who walked by night and stumbled, because the light was not in him ( 11:10 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2013%3A30/2"}
{"id":6860,"verse_id":"JHN.13.33","translation_id":"net-engnet","book_id":"JHN","chapter":13,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.33","text":"See John 7:33-34 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2013%3A33/3"}
{"id":6861,"verse_id":"JHN.13.34","translation_id":"net-engnet","book_id":"JHN","chapter":13,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.34","text":"The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own ( John 13:1, 15:16 ) and as a mark by which they could be distinguished from others ( 13:35 ), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “ Just as I have loved you ” ( 13:34 ). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2013%3A34/2"}
{"id":6862,"verse_id":"JHN.14.1","translation_id":"net-engnet","book_id":"JHN","chapter":14,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.1","text":"The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21 . Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2014%3A1/1"}
{"id":6863,"verse_id":"JHN.14.2","translation_id":"net-engnet","book_id":"JHN","chapter":14,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.2","text":"Most interpreters have understood the reference to my Father’s house as a reference to heaven, and the dwelling places ( μονή , monh ) as the permanent residences of believers there. This seems consistent with the vocabulary and the context, where in v. 3 Jesus speaks of coming again to take the disciples to himself. However, the phrase in my Father’s house was used previously in the Fourth Gospel in 2:16 to refer to the temple in Jerusalem. The author in 2:19-22 then reinterpreted the temple as Jesus’ body, which was to be destroyed in death and then rebuilt in resurrection after three days. Even more suggestive is the statement by Jesus in 8:35 , “Now the slave does not remain ( μένω , menw ) in the household forever, but the son remains ( μένω ) forever.” If in the imagery of the Fourth Gospel the phrase in my Father’s house is ultimately a reference to Jesus’ body, the relationship of μονή to μένω suggests the permanent relationship of the believer to Jesus and the Father as an adopted son who remains in the household forever. In this case the “dwelling place” is “in” Jesus himself, where he is, whether in heaven or on earth. The statement in v. 3 , “I will come again and receive you to myself,” then refers not just to the parousia, but also to Jesus’ postresurrection return to the disciples in his glorified state, when by virtue of his death on their behalf they may enter into union with him and with the Father as adopted sons. Needless to say, this bears numerous similarities to Pauline theology, especially the concepts of adoption as sons and being “in Christ” which are prominent in passages like . It is also important to note, however, the emphasis in the Fourth Gospel itself on the present reality of eternal life ( John 5:24, 7:38-39 , etc.) and the possibility of worshiping the Father “in the Spirit and in truth” ( John 4:21-24 ) in the present age. There is a sense in which it is possible to say that the future reality is present now. See further J. McCaffrey, The House With Many Rooms (AnBib 114).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2014%3A2/2"}
{"id":6864,"verse_id":"JHN.14.4","translation_id":"net-engnet","book_id":"JHN","chapter":14,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.4","text":"א B C* L Q W 33 579 pc ) is the addition of καί before τὴν ὁδόν and οἴδατε after. Either assertion on the part of Jesus would be understandable: “you know the way where I am going” or “you know where I am going and you know the way,” although the shorter reading is a bit more awkward syntactically. In light of this, and in light of the expansion already at hand in v. 5 , the longer reading appears to be a motivated reading. The shorter reading is thus preferred because of its superior external and internal evidence. Where I am going. Jesus had spoken of his destination previously to the disciples, most recently in John 13:33 . Where he was going was back to the Father, and they could not follow him there, but later he would return for them and they could join him then. The way he was going was via the cross. This he had also mentioned previously (e.g., 12:32 ) although his disciples did not understand at the time (cf. 12:33 ). As Jesus would explain in v. 6 , although for him the way back to the Father was via the cross, for his disciples the “way” to where he was going was Jesus himself.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2014%3A4/1"}
{"id":6865,"verse_id":"JHN.14.15","translation_id":"net-engnet","book_id":"JHN","chapter":14,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.15","text":"Jesus’ statement If you love me, you will obey my commandments provides the transition between the promises of answered prayer which Jesus makes to his disciples in vv. 13-14 and the promise of the Holy Spirit which is introduced in v. 16 . Obedience is the proof of genuine love.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2014%3A15/2"}
{"id":6866,"verse_id":"JHN.14.18","translation_id":"net-engnet","book_id":"JHN","chapter":14,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.18","text":"I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2014%3A18/3"}
{"id":6867,"verse_id":"JHN.14.27","translation_id":"net-engnet","book_id":"JHN","chapter":14,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.27","text":"Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection ( 20:19, 21, 26 ). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2014%3A27/1"}
{"id":6868,"verse_id":"JHN.14.28","translation_id":"net-engnet","book_id":"JHN","chapter":14,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.28","text":"Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5 ); his departure now signifies that the work the Father has given him is completed (cf. 19:30 ). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5 ). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well ( 17:22 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2014%3A28/3"}
{"id":6869,"verse_id":"JHN.14.29","translation_id":"net-engnet","book_id":"JHN","chapter":14,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.29","text":"Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe . This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. 2:11 ). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. The confession of Thomas in 20:28 is representative of this increased understanding of who Jesus is. Cf. John 13:19 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2014%3A29/1"}
{"id":6870,"verse_id":"JHN.14.30","translation_id":"net-engnet","book_id":"JHN","chapter":14,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.30","text":"The ruler of this world is a reference to Satan.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2014%3A30/2"}
{"id":6871,"verse_id":"JHN.14.31","translation_id":"net-engnet","book_id":"JHN","chapter":14,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.31","text":"Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route . Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1 ). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2014%3A31/3"}
{"id":6872,"verse_id":"JHN.15.1","translation_id":"net-engnet","book_id":"JHN","chapter":15,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.1","text":"I am the true vine. There are numerous OT passages which refer to Israel as a vine: Ps 80:8-16 , Isa 5:1-7 , Jer 2:21 , Ezek 15:1-8, 17:5-10, 19:10-14 , and Hos 10:1 . The vine became symbolic of Israel, and even appeared on some coins issued by the Maccabees. The OT passages which use this symbol appear to regard Israel as faithless to Yahweh (typically rendered as “Lord” in the OT) and/or the object of severe punishment. Ezek 15:1-8 in particular talks about the worthlessness of wood from a vine (in relation to disobedient Judah). A branch cut from a vine is worthless except to be burned as fuel. This fits more with the statements about the disciples ( John 15:6 ) than with Jesus’ description of himself as the vine. Ezek 17:5-10 contains vine imagery which refers to a king of the house of David, Zedekiah, who was set up as king in Judah by Nebuchadnezzar. Zedekiah allied himself to Egypt and broke his covenant with Nebuchadnezzar (and therefore also with God), which would ultimately result in his downfall ( 17:20-21 ). Ezek 17:22-24 then describes the planting of a cedar sprig which grows into a lofty tree, a figurative description of Messiah. But it is significant that Messiah himself is not described in as a vine, but as a cedar tree. The vine imagery here applies to Zedekiah’s disobedience. Jesus’ description of himself as the true vine in John 15:1 ff. is to be seen against this background, but it differs significantly from the imagery surveyed above. It represents new imagery which differs significantly from OT concepts; it appears to be original with Jesus. The imagery of the vine underscores the importance of fruitfulness in the Christian life and the truth that this results not from human achievement, but from one’s position in Christ. Jesus is not just giving some comforting advice, but portraying to the disciples the difficult path of faithful service. To some degree the figure is similar to the head-body metaphor used by Paul, with Christ as head and believers as members of the body. Both metaphors bring out the vital and necessary connection which exists between Christ and believers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2015%3A1/1"}
{"id":6873,"verse_id":"JHN.15.3","translation_id":"net-engnet","book_id":"JHN","chapter":15,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.3","text":"The phrase you are clean already occurs elsewhere in the Gospel of John only at the washing of the disciples’ feet in 13:10 , where Jesus had used it of the disciples being cleansed from sin. This further confirms the proposed understanding of John 15:2 and 15:6 since Judas was specifically excluded from this statement ( but not all of you ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2015%3A3/1"}
{"id":6874,"verse_id":"JHN.15.4","translation_id":"net-engnet","book_id":"JHN","chapter":15,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.4","text":"The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2015%3A4/3"}
{"id":6875,"verse_id":"JHN.15.6","translation_id":"net-engnet","book_id":"JHN","chapter":15,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.6","text":"Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel ( Ezek 15:4-6, 19:12 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2015%3A6/2"}
{"id":6876,"verse_id":"JHN.15.7","translation_id":"net-engnet","book_id":"JHN","chapter":15,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.7","text":"Once again Jesus promises the disciples ask whatever you want, and it will be done for you . This recalls 14:13-14 , where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2015%3A7/3"}
{"id":6877,"verse_id":"JHN.15.12","translation_id":"net-engnet","book_id":"JHN","chapter":15,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.12","text":"Now the reference to the commandments (plural) in 15:10 have been reduced to a singular commandment : The disciples are to love one another, just as Jesus has loved them. This is the ‘new commandment’ of John 13:34 , and it is repeated in 15:17 . The disciples’ love for one another is compared to Jesus’ love for them. How has Jesus shown his love for the disciples? This was illustrated in 13:1-20 in the washing of the disciples’ feet, introduced by the statement in 13:1 that Jesus loved them “to the end.” In context this constitutes a reference to Jesus’ self-sacrificial death on the cross on their behalf; the love they are to have for one another is so great that it must include a self-sacrificial willingness to die for one another if necessary. This is exactly what Jesus is discussing here, because he introduces the theme of his sacrificial death in the following verse. In John 10:18 and 14:31 Jesus spoke of his death on the cross as a commandment he had received from his Father, which also links the idea of commandment and love as they are linked here. One final note: It is not just the degree or intensity of the disciples’ love for one another that Jesus is referring to when he introduces by comparison his own death on the cross (that they must love one another enough to die for one another) but the very means of expressing that love: It is to express itself in self-sacrifice for one another, sacrifice up to the point of death, which is what Jesus himself did on the cross (cf. 1 John 3:16 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2015%3A12/1"}
{"id":6878,"verse_id":"JHN.15.14","translation_id":"net-engnet","book_id":"JHN","chapter":15,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.14","text":"This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends , those friends for whom he lays down his life (v. 13 ). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13 ) applies to all Christians equally (cf. John 13:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2015%3A14/1"}
{"id":6879,"verse_id":"JHN.15.16","translation_id":"net-engnet","book_id":"JHN","chapter":15,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.16","text":"You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33 ; Eph 1:4 ff.; Col 3:12 ; and 1 Pet 2:4 ). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2015%3A16/1"}
{"id":6880,"verse_id":"JHN.15.16","translation_id":"net-engnet","book_id":"JHN","chapter":15,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.16","text":"The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains . The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36 ). The idea that their fruit is permanent, however, relates back to vv. 7-8 , as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16 . The point of transition would be the reference to fruit in 15:8 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2015%3A16/3"}
{"id":6881,"verse_id":"JHN.15.19","translation_id":"net-engnet","book_id":"JHN","chapter":15,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"15.19","text":"I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6 : “ They are from the world; therefore they speak as from the world, and the world listens to them . We are from God; he who knows God listens to us ; he who is not from God does not listen to us .” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%2015%3A19/5"}
{"id":6882,"verse_id":"JHN.15.20","translation_id":"net-engnet","book_id":"JHN","chapter":15,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.20","text":"A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16 . As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2015%3A20/3"}
{"id":6883,"verse_id":"JHN.15.25","translation_id":"net-engnet","book_id":"JHN","chapter":15,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.25","text":"A quotation from Ps 35:19 and Ps 69:4 . As a technical term law ( νόμος , nomos ) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4 . The latter is the more likely source for the quoted words, since it is cited elsewhere in John’s Gospel ( 2:17 and 19:29 , in both instances in contexts associated with Jesus’ suffering and death).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2015%3A25/2"}
{"id":6884,"verse_id":"JHN.16.2","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.2","text":"See the note on synagogue in 6:59 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2016%3A2/2"}
{"id":6885,"verse_id":"JHN.16.2","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.2","text":"Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues . There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2016%3A2/4"}
{"id":6886,"verse_id":"JHN.16.3","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.3","text":"Ignorance of Jesus and ignorance of the Father are also linked in 8:19 ; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2016%3A3/2"}
{"id":6887,"verse_id":"JHN.16.4","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.4","text":"This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2016%3A4/4"}
{"id":6888,"verse_id":"JHN.16.5","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.5","text":"Now the theme of Jesus’ impending departure is resumed ( I am going to the one who sent me ). It will also be mentioned in 16:10, 17, and 28 . Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2016%3A5/1"}
{"id":6889,"verse_id":"JHN.16.5","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.5","text":"Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4 a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2016%3A5/2"}
{"id":6890,"verse_id":"JHN.16.9","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.9","text":"Here (v. 9 ) the world is proven guilty concerning sin, and the reason given is their refusal to believe in Jesus. In 3:19 the effect of Jesus coming into the world as the Light of the world was to provoke judgment, by forcing people to choose up sides for or against him, and they chose darkness rather than light. In 12:37 , at the very end of Jesus’ public ministry in John’s Gospel, people were still refusing to believe in him.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2016%3A9/2"}
{"id":6891,"verse_id":"JHN.16.11","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.11","text":"The world is proven wrong concerning judgment , because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21 : Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2016%3A11/1"}
{"id":6892,"verse_id":"JHN.16.11","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.11","text":"The ruler of this world is a reference to Satan.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2016%3A11/3"}
{"id":6893,"verse_id":"JHN.16.12","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.12","text":"In what sense does Jesus have many more things to say to the disciples? Does this imply the continuation of revelation after his departure? This is probably the case, especially in light of v. 13 and following, which describe the work of the Holy Spirit in guiding the disciples into all truth . Thus Jesus was saying that he would continue to speak (to the twelve, at least) after his return to the Father. He would do this through the Holy Spirit whom he was going to send. It is possible that an audience broader than the twelve is addressed, and in the Johannine tradition there is evidence that later other Christians (or perhaps, professed Christians) claimed to be recipients of revelation through the Spirit-Paraclete ( 1 John 4:1-6 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2016%3A12/1"}
{"id":6894,"verse_id":"JHN.16.13","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.13","text":"Three important points must be noted here. (1) When the Holy Spirit comes, he will guide the disciples into all truth . What Jesus had said in 8:31-32 , “If you continue to follow my teaching you are really my disciples, and you will know the truth, and the truth will set you free,” will ultimately be realized in the ongoing ministry of the Holy Spirit to the disciples after Jesus’ departure. (2) The things the Holy Spirit speaks to them will not be things which originate from himself ( he will not speak on his own authority ), but things he has heard. This could be taken to mean that no new revelation is involved, as R. E. Brown does ( John [AB], 2:714-15). This is a possible but not a necessary inference. The point here concerns the source of the things the Spirit will say to the disciples and does not specifically exclude originality of content. (3) Part at least of what the Holy Spirit will reveal to the disciples will concern what is to come , not just fuller implications of previous sayings of Jesus and the like. This does seem to indicate that at least some new revelation is involved. But the Spirit is not the source or originator of these things – Jesus is the source, and he will continue to speak to his disciples through the Spirit who has come to indwell them. This does not answer the question, however, whether these words are addressed to all followers of Jesus, or only to his apostles. Different modern commentators will answer this question differently. Since in the context of the Farewell Discourse Jesus is preparing the twelve to carry on his ministry after his departure, it is probably best to take these statements as specifically related only to the twelve. Some of this the Holy Spirit does directly for all believers today; other parts of this statement are fulfilled through the apostles (e.g., in giving the Book of Revelation the Spirit speaks through the apostles to the church today of things to come). One of the implications of this is that a doctrine does not have to be traced back to an explicit teaching of Jesus to be authentic; all that is required is apostolic authority.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2016%3A13/3"}
{"id":6895,"verse_id":"JHN.16.16","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.16","text":"The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19 ) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2016%3A16/3"}
{"id":6896,"verse_id":"JHN.16.17","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.17","text":"These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10 , and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2016%3A17/4"}
{"id":6897,"verse_id":"JHN.16.21","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.21","text":"The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2016%3A21/1"}
{"id":6898,"verse_id":"JHN.16.21","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.21","text":"Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish ( has distress ), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy , and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2016%3A21/4"}
{"id":6899,"verse_id":"JHN.16.22","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.22","text":"An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 ( you will see me ) is more like Isa 66:14 . Further support for seeing this allusion as intentional is found in Isa 66:7 , which uses the same imagery of the woman giving birth found in John 16:21 . In the context of the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2016%3A22/2"}
{"id":6900,"verse_id":"JHN.16.23","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.23","text":"This statement is also found in John 15:16 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2016%3A23/3"}
{"id":6901,"verse_id":"JHN.16.28","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.28","text":"The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2016%3A28/2"}
{"id":6902,"verse_id":"JHN.16.32","translation_id":"net-engnet","book_id":"JHN","chapter":16,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.32","text":"The proof of Jesus’ negative evaluation of the disciples’ faith is now given: Jesus foretells their abandonment of him at his arrest, trials, and crucifixion ( I will be left alone ). This parallels the synoptic accounts in Matt 26:31 and Mark 14:27 when Jesus, after the last supper and on the way to Gethsemane, foretold the desertion of the disciples as a fulfillment of Zech 13:7 : “Strike the shepherd, and the sheep will be scattered.” Yet although the disciples would abandon Jesus, he reaffirmed that he was not alone, because the Father was still with him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2016%3A32/3"}
{"id":6903,"verse_id":"JHN.17.3","translation_id":"net-engnet","book_id":"JHN","chapter":17,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.3","text":"This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ ( Χριστός , Cristos ) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17 . But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3 , because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6 ). Although some have pointed to the use of know ( γινώσκω , ginwskw ) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2017%3A3/2"}
{"id":6904,"verse_id":"JHN.17.12","translation_id":"net-engnet","book_id":"JHN","chapter":17,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"17.12","text":"A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18 , Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/John%2017%3A12/6"}
{"id":6905,"verse_id":"JHN.17.18","translation_id":"net-engnet","book_id":"JHN","chapter":17,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.18","text":"Jesus now compared the mission on which he was sending the disciples to his own mission into the world , on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17 ), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2017%3A18/1"}
{"id":6906,"verse_id":"JHN.18.1","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.1","text":"When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26 , including the final prayer in 17:1-26 ). The author states that Jesus went out with his disciples , a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route , cf. 14:31 ). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2018%3A1/1"}
{"id":6907,"verse_id":"JHN.18.2","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.2","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2018%3A2/2"}
{"id":6908,"verse_id":"JHN.18.5","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.5","text":"This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2 ), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet ( 18:6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2018%3A5/2"}
{"id":6909,"verse_id":"JHN.18.6","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.6","text":"When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground . L. Morris says that “it is possible that those in front recoiled from Jesus’ unexpected advance, so that they bumped those behind them, causing them to stumble and fall” ( John [NICNT], 743-44). Perhaps this is what in fact happened on the scene; but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58 . Jesus has applied to himself the divine Name of Exod 3:14 , “I AM.” Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, “Who are you looking for?” This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2018%3A6/3"}
{"id":6910,"verse_id":"JHN.18.8","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.8","text":"A second time Jesus replied, “ I told you that I am he ,” identifying himself as the one they are seeking. Jesus also added, “ If you are looking for me, let these men go .” Jesus successfully diverted attention from his disciples by getting the soldiers and officers of the chief priests to admit (twice) that it is only him they were after. Even in this hour Jesus still protected and cared for his own, giving himself up on their behalf. By handing himself over to his enemies, Jesus ensured that his disciples went free. From the perspective of the author, this is acting out beforehand what Jesus will actually do for his followers when he goes to the cross.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2018%3A8/4"}
{"id":6911,"verse_id":"JHN.18.9","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.9","text":"This expression is similar to John 6:39 and John 17:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2018%3A9/2"}
{"id":6912,"verse_id":"JHN.18.10","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.10","text":"The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to ( John 13:37 ). Likewise only John gives the name of the victim, Malchus , who is described as the high priest’s slave . John and Mark (14:47) both use the word ὠτάριον ( wtarion , a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2018%3A10/2"}
{"id":6913,"verse_id":"JHN.18.10","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.10","text":"This is a parenthetical note by the author.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2018%3A10/3"}
{"id":6914,"verse_id":"JHN.18.13","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.13","text":"Jesus was taken first to Annas . Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49 . But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6 . Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from a.d. 6 to a.d. 15 when he was deposed by the Roman prefect Valerius Gratus (according to Josephus, Ant. 18.2.2 [18.34]). His five sons all eventually became high priests. The family was noted for its greed, wealth, and power. There are a number of ways the references in both Luke and John to Annas being high priest may be explained. Some Jews may have refused to recognize the changes in high priests effected by the Roman authorities, since according to the Torah the high priesthood was a lifetime office ( Num 25:13 ). Another possibility is that it was simply customary to retain the title after a person had left the office as a courtesy, much as retired ambassadors are referred to as “Mr. Ambassador” or ex-presidents as “Mr. President.” Finally, the use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the time: Although Annas no longer technically held the office, he may well have managed to control those relatives of his who did hold it from behind the scenes. In fact this seems most probable and would also explain why Jesus was brought to him immediately after his arrest for a sort of “pretrial hearing” before being sent on to the entire Sanhedrin.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2018%3A13/2"}
{"id":6915,"verse_id":"JHN.18.14","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.14","text":"This is a parenthetical note by the author.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2018%3A14/3"}
{"id":6916,"verse_id":"JHN.18.15","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.15","text":"This is a parenthetical note by the author.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2018%3A15/3"}
{"id":6917,"verse_id":"JHN.18.18","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.18","text":"This is a parenthetical note by the author.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2018%3A18/4"}
{"id":6918,"verse_id":"JHN.18.19","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.19","text":"The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching , since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2018%3A19/2"}
{"id":6919,"verse_id":"JHN.18.20","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.20","text":"See the note on synagogue in 6:59 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2018%3A20/2"}
{"id":6920,"verse_id":"JHN.18.24","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.24","text":"Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2018%3A24/2"}
{"id":6921,"verse_id":"JHN.18.26","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.26","text":"This incident is recounted in v. 10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2018%3A26/2"}
{"id":6922,"verse_id":"JHN.18.27","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.27","text":"] in Matt 26:34 ) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice ( Mark 14:72 ) and in Luke 22:60 the words are reversed ( ἐφώνησεν ἀλέκτωρ , efwnhsen alektwr ), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway. No indication is given of Peter’s emotional state at this third denial (as in Matt 26:74 and Mark 14:71 ) or that he remembered that Jesus had foretold the denials ( Matt 26:75 , Mark 14:72 and Luke 22:61 ), or the bitter remorse Peter felt afterward ( Matt 26:75 , Mark 14:72 , and Luke 22:62 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2018%3A27/1"}
{"id":6923,"verse_id":"JHN.18.28","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.28","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2018%3A28/2"}
{"id":6924,"verse_id":"JHN.18.29","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.29","text":"In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31 ). They must have been taken somewhat by surprise by Pilate’s question “ What accusation do you bring against this man ,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2018%3A29/2"}
{"id":6925,"verse_id":"JHN.18.31","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.31","text":"Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35 ). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “ Pass judgment on him according to your own law! ” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2018%3A31/3"}
{"id":6926,"verse_id":"JHN.18.32","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.32","text":"A reference to John 12:32 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2018%3A32/3"}
{"id":6927,"verse_id":"JHN.18.33","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.33","text":"It is difficult to discern Pilate’s attitude when he asked, “ Are you the king of the Jews? ” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you ’ re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38 ) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2018%3A33/2"}
{"id":6928,"verse_id":"JHN.18.35","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.35","text":"Many have seen in Pilate’s reply “ I am not a Jew, am I? ” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones ( your own people and your chief priests ) who have handed Jesus over to Pilate.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2018%3A35/1"}
{"id":6929,"verse_id":"JHN.18.38","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.38","text":"With his reply “ What is truth? ” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33 . He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given ( 14:6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2018%3A38/2"}
{"id":6930,"verse_id":"JHN.18.39","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.39","text":"Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate ( Mark 15:6 ) or of the Roman governor ( Matt 27:15 ). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here ( 18:39 ) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2018%3A39/2"}
{"id":6931,"verse_id":"JHN.18.40","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.40","text":"The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16 , although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2018%3A40/3"}
{"id":6932,"verse_id":"JHN.18.40","translation_id":"net-engnet","book_id":"JHN","chapter":18,"verse":40,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"18.40","text":"This is a parenthetical note by the author.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%2018%3A40/5"}
{"id":6933,"verse_id":"JHN.19.2","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.2","text":"The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2019%3A2/3"}
{"id":6934,"verse_id":"JHN.19.2","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.2","text":"The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2019%3A2/4"}
{"id":6935,"verse_id":"JHN.19.5","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.5","text":"See the note on the purple robe in 19:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2019%3A5/1"}
{"id":6936,"verse_id":"JHN.19.5","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.5","text":"Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12 , “ Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2019%3A5/3"}
{"id":6937,"verse_id":"JHN.19.6","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.6","text":"Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c. ) called it “a cruel and disgusting penalty” ( Against Verres 2.5.63-66 §§163-70); Josephus ( J. W. 7.6.4 [7.203]) called it the worst of deaths.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2019%3A6/1"}
{"id":6938,"verse_id":"JHN.19.6","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.6","text":"How are Pilate’s words “ You take him and crucify him ” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2019%3A6/4"}
{"id":6939,"verse_id":"JHN.19.7","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.7","text":"This law is not the entire Pentateuch, but Lev 24:16 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2019%3A7/3"}
{"id":6940,"verse_id":"JHN.19.12","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"19.12","text":"Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris ( John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard ( St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian ( a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ . E. Bammel (“ φίλος τοῦ καίσαρος ( John 19:12 ),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus ( Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%2019%3A12/5"}
{"id":6941,"verse_id":"JHN.19.13","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.13","text":"The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2019%3A13/2"}
{"id":6942,"verse_id":"JHN.19.13","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.13","text":"This is a parenthetical note by the author.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2019%3A13/4"}
{"id":6943,"verse_id":"JHN.19.14","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.14","text":"The term day of preparation ( παρασκευή , paraskeuh ) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term ( Matt 27:62 , Mark 15:42 , and Luke 23:54 ). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2019%3A14/1"}
{"id":6944,"verse_id":"JHN.19.14","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.14","text":"This is a parenthetical note by the author.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2019%3A14/3"}
{"id":6945,"verse_id":"JHN.19.15","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.15","text":"See the note on Crucify in 19:6 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2019%3A15/3"}
{"id":6946,"verse_id":"JHN.19.17","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.17","text":"Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον ( kranion ) is calvaria . Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2019%3A17/2"}
{"id":6947,"verse_id":"JHN.19.17","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.17","text":"This is a parenthetical note by the author.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2019%3A17/4"}
{"id":6948,"verse_id":"JHN.19.18","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.18","text":"See the note on Crucify in 19:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2019%3A18/2"}
{"id":6949,"verse_id":"JHN.19.23","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.23","text":"See the note on Crucify in 19:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2019%3A23/1"}
{"id":6950,"verse_id":"JHN.19.23","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.23","text":"Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion , a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2019%3A23/2"}
{"id":6951,"verse_id":"JHN.19.23","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":23,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"19.23","text":"This is a parenthetical note by the author.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%2019%3A23/5"}
{"id":6952,"verse_id":"JHN.19.25","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.25","text":"Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56 . If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2019%3A25/1"}
{"id":6953,"verse_id":"JHN.19.26","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.26","text":"The term Woman is Jesus’ normal, polite way of addressing women ( Matt 15:28 , Luke 13:12 ; John 4:21; 8:10; 19:26; 20:15 ; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4 ). See D. A. Carson, John , 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2019%3A26/1"}
{"id":6954,"verse_id":"JHN.19.28","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.28","text":"A reference to Ps 69:21 or Ps 22:15 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2019%3A28/3"}
{"id":6955,"verse_id":"JHN.19.28","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.28","text":"In order to fulfill ( τελειωθῇ [ teleiwqh ], a wordplay on the previous statement that everything was completed [ τετέλεσται , tetelestai ]) the scripture , he said, “ I am thirsty .” The scripture referred to is probably Ps 69:21 , “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15 , “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34 . In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1 , Matt 27:46 , and Mark 15:34 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2019%3A28/4"}
{"id":6956,"verse_id":"JHN.19.29","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.29","text":"The cheap sour wine was called in Latin posca , and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2019%3A29/1"}
{"id":6957,"verse_id":"JHN.19.29","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":29,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.29","text":"Hyssop was a small aromatic bush; exact identification of the plant is uncertain. The hyssop used to lift the wet sponge may have been a form of reed ( κάλαμος , kalamo\" , “reed,” is used in Matt 27:48 and Mark 15:36 ); the biblical name can refer to several different species of plant (at least eighteen different plants have been suggested).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2019%3A29/2"}
{"id":6958,"verse_id":"JHN.19.31","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.31","text":"The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14 ), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified ( J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury ( Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2019%3A31/1"}
{"id":6959,"verse_id":"JHN.19.31","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.31","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2019%3A31/2"}
{"id":6960,"verse_id":"JHN.19.31","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":31,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"19.31","text":"To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium , and was done with a heavy mallet.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%2019%3A31/5"}
{"id":6961,"verse_id":"JHN.19.32","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.32","text":"See the note on Crucify in 19:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2019%3A32/1"}
{"id":6962,"verse_id":"JHN.19.34","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.34","text":"If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced ( νύσσω , nussw ) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2019%3A34/1"}
{"id":6963,"verse_id":"JHN.19.34","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":34,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.34","text":"How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8 . In both passages water , blood , and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples ( 19:35 ). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28 ). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39 ); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5 ). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2019%3A34/2"}
{"id":6964,"verse_id":"JHN.19.35","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.35","text":"A parenthetical note by the author.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2019%3A35/3"}
{"id":6965,"verse_id":"JHN.19.36","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.36","text":"A quotation from Exod 12:46 , Num 9:12 , and Ps 34:20 . A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46 , Num 9:12 , or Ps 34:20 . Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2019%3A36/1"}
{"id":6966,"verse_id":"JHN.19.37","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.37","text":"A quotation from Zech 12:10 . Here a single phrase is quoted from , but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10 . A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “ looked on the one whom they have pierced ” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2019%3A37/1"}
{"id":6967,"verse_id":"JHN.19.38","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.38","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2019%3A38/2"}
{"id":6968,"verse_id":"JHN.19.39","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.39","text":"See John 3:1-21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2019%3A39/2"}
{"id":6969,"verse_id":"JHN.19.39","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":39,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.39","text":"Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2019%3A39/4"}
{"id":6970,"verse_id":"JHN.19.39","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":39,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"19.39","text":"The Roman pound ( λίτρα , litra ) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%2019%3A39/5"}
{"id":6971,"verse_id":"JHN.19.41","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.41","text":"See the note on Crucify in 19:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2019%3A41/2"}
{"id":6972,"verse_id":"JHN.19.42","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.42","text":"The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2019%3A42/1"}
{"id":6973,"verse_id":"JHN.19.42","translation_id":"net-engnet","book_id":"JHN","chapter":19,"verse":42,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.42","text":"The tomb was nearby. The Passover and the Sabbath would begin at 6 p.m., so those who had come to prepare and bury the body could not afford to waste time.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2019%3A42/2"}
{"id":6974,"verse_id":"JHN.20.1","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.1","text":"The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2020%3A1/1"}
{"id":6975,"verse_id":"JHN.20.1","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.1","text":"John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb ( 20:2 ). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2020%3A1/2"}
{"id":6976,"verse_id":"JHN.20.4","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.4","text":"The other disciple (the ‘beloved disciple’) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John’s age, nor is age always directly correlated with running speed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2020%3A4/1"}
{"id":6977,"verse_id":"JHN.20.5","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.5","text":"In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2020%3A5/1"}
{"id":6978,"verse_id":"JHN.20.5","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.5","text":"Presumably by the time the beloved disciple reached the tomb there was enough light to penetrate the low opening and illuminate the interior of the tomb sufficiently for him to see the strips of linen cloth lying there . The author does not state exactly where the linen wrappings were lying. Sometimes the phrase has been translated “lying on the ground,” but the implication is that the wrappings were lying where the body had been. The most probable configuration for a tomb of this sort would be to have a niche carved in the wall where the body would be laid lengthwise, or a low shelf like a bench running along one side of the tomb, across the back or around all three sides in a U-shape facing the entrance. Thus the graveclothes would have been lying on this shelf or in the niche where the body had been.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2020%3A5/2"}
{"id":6979,"verse_id":"JHN.20.7","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.7","text":"The word translated face cloth is a Latin loanword ( sudarium ). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40 , probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial ( John 11:44 ) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open ( John [AB], 2:986), but this is not certain.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2020%3A7/1"}
{"id":6980,"verse_id":"JHN.20.7","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.7","text":"Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself . Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά ( meta , which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10 ). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2020%3A7/2"}
{"id":6981,"verse_id":"JHN.20.8","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.8","text":"What was it that the beloved disciple believed (since v. 7 describes what he saw )? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “ they ” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2020%3A8/1"}
{"id":6982,"verse_id":"JHN.20.9","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.9","text":"Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4 , for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10-12 and Ps 16:10 . Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2020%3A9/3"}
{"id":6983,"verse_id":"JHN.20.13","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.13","text":"Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2020%3A13/2"}
{"id":6984,"verse_id":"JHN.20.16","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.16","text":"The Aramaic Rabboni means “my teacher” (a title of respect).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2020%3A16/3"}
{"id":6985,"verse_id":"JHN.20.16","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"20.16","text":"This is a parenthetical note by the author.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2020%3A16/4"}
{"id":6986,"verse_id":"JHN.20.20","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.20","text":"When the disciples recognized Jesus (now referred to as the Lord , cf. Mary’s words in v. 18 ) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse ( 16:20-22 ) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2020%3A20/1"}
{"id":6987,"verse_id":"JHN.20.22","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.22","text":"He breathed on them and said, “ Receive the Holy Spirit. ” The use of the Greek verb breathed on ( ἐμφυσάω , emfusaw ) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10 ). Furthermore there is the imagery of Ezek 37:1-14 , the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21 . What then did Jesus do for the disciples in John 20:22 ? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39 , which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11 . But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross ( 16:31-33 ). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection ( 20:9 ). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28 ). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in ? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39 ). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2020%3A22/2"}
{"id":6988,"verse_id":"JHN.20.23","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.23","text":"The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18 . This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of 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. 15:27, 16:1-4, and 17:18 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2020%3A23/2"}
{"id":6989,"verse_id":"JHN.20.24","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.24","text":"This is a parenthetical note by the author; Didymus means “the twin” in Greek.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/John%2020%3A24/1"}
{"id":6990,"verse_id":"JHN.20.28","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.28","text":"Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“ My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God ”), or as vocatives (“ My Lord and my God! ”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God ( 1:29, 36 ); the Son of God ( 1:34, 49 ); Rabbi ( 1:38 ); Messiah ( 1:41 ); the King of Israel ( 1:49 ); the Son of Man ( 1:51 ). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1 , where the author had introduced him to who Jesus was, to 20:28 , where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” ( Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord ( κύριος [ kurios ], used by the LXX to translate Yahweh ) and God ( θεός [ qeos ], used by the LXX to translate Elohim ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2020%3A28/2"}
{"id":6991,"verse_id":"JHN.20.30","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"20.30","text":"The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27 ). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/John%2020%3A30/4"}
{"id":6992,"verse_id":"JHN.20.31","translation_id":"net-engnet","book_id":"JHN","chapter":20,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"20.31","text":"John 20:31 . A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context ( 20:30 ), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples ( 2:11 ); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11 , yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus ( 7:52 ) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3 . These observations must be set over against the clear statement of purpose in the present verse, 20:31 , which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34 , along with 5:33 ; the Samaritan woman in 4:39 ; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37 ; the disciples themselves in 15:27 ; and finally the testimony of the author himself in 19:35 and 21:24 ). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%2020%3A31/5"}
{"id":6993,"verse_id":"JHN.21.1","translation_id":"net-engnet","book_id":"JHN","chapter":21,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.1","text":"The Sea of Tiberias is another name for the Sea of Galilee (see 6:1 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2021%3A1/2"}
{"id":6994,"verse_id":"JHN.21.2","translation_id":"net-engnet","book_id":"JHN","chapter":21,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.2","text":"Didymus means “the twin” in Greek.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2021%3A2/2"}
{"id":6995,"verse_id":"JHN.21.2","translation_id":"net-engnet","book_id":"JHN","chapter":21,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"21.2","text":"The sons of Zebedee were James and John.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/John%2021%3A2/6"}
{"id":6996,"verse_id":"JHN.21.2","translation_id":"net-engnet","book_id":"JHN","chapter":21,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"7","reference":"21.2","text":"The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22 .","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/John%2021%3A2/7"}
{"id":6997,"verse_id":"JHN.21.7","translation_id":"net-engnet","book_id":"JHN","chapter":21,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.7","text":"On the disciple whom Jesus loved see 13:23-26 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2021%3A7/2"}
{"id":6998,"verse_id":"JHN.21.11","translation_id":"net-engnet","book_id":"JHN","chapter":21,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.11","text":"Here the author makes two further points about the catch of fish: (1) there were one hundred fifty-three large fish in the net, and (2) even with so many, the net was not torn . Many symbolic interpretations have been proposed for both points (unity, especially, in the case of the second), but the reader is given no explicit clarification in the text itself. It seems better not to speculate here, but to see these details as indicative of an eyewitness account. Both are the sort of thing that would remain in the mind of a person who had witnessed them firsthand. For a summary of the symbolic interpretations proposed for the number of fish in the net, see R. E. Brown ( John [AB], 2:1074-75), where a number are discussed at length. Perhaps the reader is simply to understand this as the abundance which results from obedience to Jesus, much as with the amount of wine generated in the water jars in Cana at the beginning of Jesus’ public ministry ( 2:6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/John%2021%3A11/2"}
{"id":6999,"verse_id":"JHN.21.19","translation_id":"net-engnet","book_id":"JHN","chapter":21,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.19","text":"This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16 ), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2 ) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown ( John [AB], 2:1108) sees this as a deliberate reversal of the normal order ( hysteron proteron ) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam ( patibulum ) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2021%3A19/3"}
{"id":7000,"verse_id":"JHN.21.20","translation_id":"net-engnet","book_id":"JHN","chapter":21,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"21.20","text":"This is a parenthetical note by the author.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/John%2021%3A20/5"}
{"id":7001,"verse_id":"JHN.21.25","translation_id":"net-engnet","book_id":"JHN","chapter":21,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.25","text":"D W 1 33 pc it), lack the particle, rendering no doubt as to how this Gospel originally ended. The author concludes the Gospel with a note concerning his selectivity of material. He makes it plain that he has not attempted to write an exhaustive account of the words and works of Jesus, for if one attempted to do so, “ the whole world would not have room for the books that would be written .” This is clearly hyperbole, and as such bears some similarity to the conclusion of the Book of Ecclesiastes ( 12:9-12 ). As it turns out, the statement seems more true of the Fourth Gospel itself, which is the subject of an ever-lengthening bibliography. The statement in v. 25 serves as a final reminder that knowledge of Jesus, no matter how well-attested it may be, is still partial. Everything that Jesus did during his three and one-half years of earthly ministry is not known. This supports the major theme of the Fourth Gospel: Jesus is repeatedly identified as God, and although he may be truly known on the basis of his self-disclosure, he can never be known exhaustively. There is far more to know about Jesus than could ever be written down, or even known. On this appropriate note the Gospel of John ends.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/John%2021%3A25/3"}
{"id":7002,"verse_id":"ACT.1.3","translation_id":"net-engnet","book_id":"ACT","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.3","text":"After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%201%3A3/2"}
{"id":7003,"verse_id":"ACT.1.12","translation_id":"net-engnet","book_id":"ACT","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.12","text":"The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%201%3A12/3"}
{"id":7004,"verse_id":"ACT.1.12","translation_id":"net-engnet","book_id":"ACT","chapter":1,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.12","text":"The phrase a Sabbath day ’ s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%201%3A12/4"}
{"id":7005,"verse_id":"ACT.1.13","translation_id":"net-engnet","book_id":"ACT","chapter":1,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.13","text":"In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4 ; Mark 3:16-19 ; Luke 6:13-16 ) and the first four are always the same, though not in the same order after Peter.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%201%3A13/3"}
{"id":7006,"verse_id":"ACT.1.14","translation_id":"net-engnet","book_id":"ACT","chapter":1,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.14","text":"Jesus’ brothers are mentioned in Matt 13:55 and John 7:3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%201%3A14/1"}
{"id":7007,"verse_id":"ACT.1.19","translation_id":"net-engnet","book_id":"ACT","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.19","text":"Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%201%3A19/2"}
{"id":7008,"verse_id":"ACT.1.20","translation_id":"net-engnet","book_id":"ACT","chapter":1,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.20","text":"A quotation from Ps 69:25 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%201%3A20/2"}
{"id":7009,"verse_id":"ACT.1.25","translation_id":"net-engnet","book_id":"ACT","chapter":1,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.25","text":"To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%201%3A25/4"}
{"id":7010,"verse_id":"ACT.2.11","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.11","text":"Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A11/1"}
{"id":7011,"verse_id":"ACT.2.16","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.16","text":"Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A16/1"}
{"id":7012,"verse_id":"ACT.2.17","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.17","text":"The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A17/1"}
{"id":7013,"verse_id":"ACT.2.18","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.18","text":"The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation ( Acts 2:17 ) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A18/2"}
{"id":7014,"verse_id":"ACT.2.21","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.21","text":"A quotation from Joel 2:28-32 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A21/2"}
{"id":7015,"verse_id":"ACT.2.24","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.24","text":"The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2 ). So there is irony here in the mixed metaphor.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A24/3"}
{"id":7016,"verse_id":"ACT.2.28","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.28","text":"A quotation from Ps 16:8-11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A28/1"}
{"id":7017,"verse_id":"ACT.2.29","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.29","text":"Peter’s certainty is based on well-known facts.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A29/2"}
{"id":7018,"verse_id":"ACT.2.30","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.30","text":"An allusion to Ps 132:11 and 2 Sam 7:12-13 , the promise in the Davidic covenant.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A30/3"}
{"id":7019,"verse_id":"ACT.2.31","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"2.31","text":"An allusion to Ps 16:10 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A31/6"}
{"id":7020,"verse_id":"ACT.2.33","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.33","text":"The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A33/2"}
{"id":7021,"verse_id":"ACT.2.33","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":33,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"2.33","text":"The use of the verb poured out looks back to 2:17-18 , where the same verb occurs twice.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A33/5"}
{"id":7022,"verse_id":"ACT.2.34","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.34","text":"Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A34/1"}
{"id":7023,"verse_id":"ACT.2.35","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.35","text":"The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A35/1"}
{"id":7024,"verse_id":"ACT.2.35","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":35,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.35","text":"A quotation from Ps 110:1 , one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A35/2"}
{"id":7025,"verse_id":"ACT.2.36","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.36","text":"Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21 . Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A36/3"}
{"id":7026,"verse_id":"ACT.2.39","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.39","text":"The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33 ). Jesus is the active mediator of God’s blessing.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A39/1"}
{"id":7027,"verse_id":"ACT.2.42","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.42","text":"Fellowship refers here to close association involving mutual involvement and relationships.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A42/1"}
{"id":7028,"verse_id":"ACT.2.46","translation_id":"net-engnet","book_id":"ACT","chapter":2,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.46","text":"The term glad ( Grk “gladness”) often refers to joy brought about by God’s saving acts ( Luke 1:14, 44 ; also the related verb in 1:47; 10:21 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%202%3A46/4"}
{"id":7029,"verse_id":"ACT.3.1","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.1","text":"Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A1/2"}
{"id":7030,"verse_id":"ACT.3.6","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.6","text":"In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts ( 2:38 plus 21 other times).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A6/2"}
{"id":7031,"verse_id":"ACT.3.7","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.7","text":"At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A7/5"}
{"id":7032,"verse_id":"ACT.3.10","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.10","text":"Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith ( Luke 4:36; 5:9, 26; 7:16 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A10/2"}
{"id":7033,"verse_id":"ACT.3.11","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.11","text":"Solomon ’ s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A11/3"}
{"id":7034,"verse_id":"ACT.3.13","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.13","text":"Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A13/3"}
{"id":7035,"verse_id":"ACT.3.13","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.13","text":"His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A13/4"}
{"id":7036,"verse_id":"ACT.3.15","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.15","text":"Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A15/3"}
{"id":7037,"verse_id":"ACT.3.16","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.16","text":"Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A16/2"}
{"id":7038,"verse_id":"ACT.3.17","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.17","text":"The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A17/1"}
{"id":7039,"verse_id":"ACT.3.18","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.18","text":"God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A18/1"}
{"id":7040,"verse_id":"ACT.3.21","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.21","text":"The term must used here ( δεῖ , dei , “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A21/2"}
{"id":7041,"verse_id":"ACT.3.22","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.22","text":"A quotation from Deut 18:15 . By quoting Deut 18:1 5 Peter declared that Jesus was the eschatological “ prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A22/2"}
{"id":7042,"verse_id":"ACT.3.23","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.23","text":"A quotation from Deut 18:19 , also Lev 23:29 . The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A23/3"}
{"id":7043,"verse_id":"ACT.3.25","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.25","text":"A quotation from Gen 22:18 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A25/4"}
{"id":7044,"verse_id":"ACT.3.26","translation_id":"net-engnet","book_id":"ACT","chapter":3,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.26","text":"The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%203%3A26/2"}
{"id":7045,"verse_id":"ACT.4.1","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.1","text":"The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34 ; Mark 12:18-27 ; Luke 20:27-38 ; Acts 5:17; 23:6-8 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A1/4"}
{"id":7046,"verse_id":"ACT.4.6","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.6","text":"The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A6/1"}
{"id":7047,"verse_id":"ACT.4.7","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.7","text":"By what name. The issue of the “ name ” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8 ). Who speaks for God about the ancient faith?","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A7/3"}
{"id":7048,"verse_id":"ACT.4.8","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.8","text":"Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 ( 1 Pet 3:15 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A8/1"}
{"id":7049,"verse_id":"ACT.4.11","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.11","text":"A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A11/3"}
{"id":7050,"verse_id":"ACT.4.12","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.12","text":"Must be saved. The term used here ( δεῖ , dei , “it is necessary”) reflects the necessity set up by God’s directive plan.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A12/2"}
{"id":7051,"verse_id":"ACT.4.13","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.13","text":"Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A13/3"}
{"id":7052,"verse_id":"ACT.4.18","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.18","text":"In the name of Jesus. Once again, the “ name ” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A18/2"}
{"id":7053,"verse_id":"ACT.4.24","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.24","text":"With one mind. Compare Acts 1:14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A24/1"}
{"id":7054,"verse_id":"ACT.4.25","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.25","text":"The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A25/4"}
{"id":7055,"verse_id":"ACT.4.26","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.26","text":"A quotation from Ps 2:1-2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A26/3"}
{"id":7056,"verse_id":"ACT.4.27","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.27","text":"The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A27/1"}
{"id":7057,"verse_id":"ACT.4.27","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.27","text":"A wordplay on “Christ,” v. 26 , which means “one who has been anointed.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A27/2"}
{"id":7058,"verse_id":"ACT.4.29","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.29","text":"Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness ( great courage ) to carry out the mission of proclaiming the message of what God is doing through Jesus.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A29/2"}
{"id":7059,"verse_id":"ACT.4.31","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.31","text":"The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26 ; Exod 19:18 ; Ps 114:7 ; Isa 6:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A31/2"}
{"id":7060,"verse_id":"ACT.4.36","translation_id":"net-engnet","book_id":"ACT","chapter":4,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.36","text":"This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%204%3A36/1"}
{"id":7061,"verse_id":"ACT.5.3","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.3","text":"This is a good example of the Greek verb fill ( πληρόω , plhrow ) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A3/1"}
{"id":7062,"verse_id":"ACT.5.6","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.6","text":"Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A6/3"}
{"id":7063,"verse_id":"ACT.5.11","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.11","text":"This is the first occurrence of the term church ( ἐκκλησία , ekklhsia ) in Acts. It refers to an assembly of people.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A11/3"}
{"id":7064,"verse_id":"ACT.5.16","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.16","text":"Unclean spirits refers to evil spirits.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A16/2"}
{"id":7065,"verse_id":"ACT.5.16","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.16","text":"They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A16/4"}
{"id":7066,"verse_id":"ACT.5.17","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.17","text":"See the note on Sadducees in 4:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A17/1"}
{"id":7067,"verse_id":"ACT.5.17","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.17","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A17/2"}
{"id":7068,"verse_id":"ACT.5.17","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":17,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.17","text":"Filled with jealousy. In Acts, the term “jealousy” ( ζήλος , zhlos ) occurs only here and in Acts 13:45 . It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15 ; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A17/3"}
{"id":7069,"verse_id":"ACT.5.25","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.25","text":"Obeying God (see v. 29 ), the apostles were teaching again ( 4:18-20; 5:20 ). They did so despite the risk.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A25/2"}
{"id":7070,"verse_id":"ACT.5.28","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.28","text":"The name (i.e., person) of Jesus is the constant issue of debate.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A28/3"}
{"id":7071,"verse_id":"ACT.5.28","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"5.28","text":"To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A28/6"}
{"id":7072,"verse_id":"ACT.5.29","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.29","text":"Obey. See 4:19 . This response has Jewish roots ( Dan 3:16-18 ; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A29/2"}
{"id":7073,"verse_id":"ACT.5.32","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.32","text":"Those who obey. The implication, of course, is that the leadership is disobeying God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A32/2"}
{"id":7074,"verse_id":"ACT.5.33","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.33","text":"The only other use of this verb for anger ( furious ) is Acts 7:54 after Stephen’s speech.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A33/1"}
{"id":7075,"verse_id":"ACT.5.33","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":33,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.33","text":"Wanted to execute them. The charge would surely be capital insubordination ( Exod 22:28 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A33/2"}
{"id":7076,"verse_id":"ACT.5.34","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.34","text":"A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A34/1"}
{"id":7077,"verse_id":"ACT.5.34","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":34,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.34","text":"Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3 . He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16 ), and was highly regarded in later rabbinic tradition.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A34/2"}
{"id":7078,"verse_id":"ACT.5.40","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.40","text":"Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19 ; 2 Cor 11:24 ; Mark 13:9 . The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” ( Deut 25:2-3 ; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten . The hostility is rising as the narrative unfolds.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A40/1"}
{"id":7079,"verse_id":"ACT.5.41","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.41","text":"That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony ( Luke 6:22-23 ; 2 Macc 6:30).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A41/1"}
{"id":7080,"verse_id":"ACT.5.41","translation_id":"net-engnet","book_id":"ACT","chapter":5,"verse":41,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.41","text":"The name refers to the name of Jesus (cf. 3 John 7 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%205%3A41/2"}
{"id":7081,"verse_id":"ACT.6.1","translation_id":"net-engnet","book_id":"ACT","chapter":6,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"6.1","text":"The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19 ; Isa 1:17-23 ; Jer 7:6 ; Mal 3:5 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%206%3A1/5"}
{"id":7082,"verse_id":"ACT.6.2","translation_id":"net-engnet","book_id":"ACT","chapter":6,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.2","text":"The twelve refers to the twelve apostles.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%206%3A2/1"}
{"id":7083,"verse_id":"ACT.6.3","translation_id":"net-engnet","book_id":"ACT","chapter":6,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.3","text":"Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%206%3A3/2"}
{"id":7084,"verse_id":"ACT.6.5","translation_id":"net-engnet","book_id":"ACT","chapter":6,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.5","text":"Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%206%3A5/4"}
{"id":7085,"verse_id":"ACT.6.9","translation_id":"net-engnet","book_id":"ACT","chapter":6,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.9","text":"A s ynagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41 ). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%206%3A9/1"}
{"id":7086,"verse_id":"ACT.6.10","translation_id":"net-engnet","book_id":"ACT","chapter":6,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.10","text":"They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%206%3A10/2"}
{"id":7087,"verse_id":"ACT.6.13","translation_id":"net-engnet","book_id":"ACT","chapter":6,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.13","text":"This holy place is a reference to the temple.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%206%3A13/1"}
{"id":7088,"verse_id":"ACT.6.13","translation_id":"net-engnet","book_id":"ACT","chapter":6,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.13","text":"The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11 . To speak against God’s law in Torah was to blaspheme God ( Deut 28:15-19 ). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16 ; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in may indicate why the temple was mentioned.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%206%3A13/2"}
{"id":7089,"verse_id":"ACT.6.15","translation_id":"net-engnet","book_id":"ACT","chapter":6,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.15","text":"His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%206%3A15/4"}
{"id":7090,"verse_id":"ACT.7.3","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.3","text":"A quotation from Gen 12:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A3/1"}
{"id":7091,"verse_id":"ACT.7.5","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"7.5","text":"An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4 . On the theological importance of the promise and to his descendants after him , see and .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A5/5"}
{"id":7092,"verse_id":"ACT.7.6","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.6","text":"A quotation from Gen 15:13 . Exod 12:40 specifies the sojourn as 430 years.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A6/3"}
{"id":7093,"verse_id":"ACT.7.7","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.7","text":"An allusion to Exod 3:12 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A7/4"}
{"id":7094,"verse_id":"ACT.7.8","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.8","text":"God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A8/3"}
{"id":7095,"verse_id":"ACT.7.8","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"7.8","text":"The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26 ).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A8/6"}
{"id":7096,"verse_id":"ACT.7.11","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.11","text":"Our. Stephen spoke of “ our ” ancestors ( Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51 , where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A11/3"}
{"id":7097,"verse_id":"ACT.7.16","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.16","text":"See Gen 49:29-32 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A16/2"}
{"id":7098,"verse_id":"ACT.7.18","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.18","text":"A quotation from Exod 1:8 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A18/3"}
{"id":7099,"verse_id":"ACT.7.25","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.25","text":"They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27 . There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46 ; ; and Neh 9:6-38 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A25/4"}
{"id":7100,"verse_id":"ACT.7.30","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.30","text":"An allusion to Exod 3:2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A30/3"}
{"id":7101,"verse_id":"ACT.7.32","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.32","text":"A quotation from Exod 3:6 . The phrase suggests the God of promise, the God of the nation.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A32/3"}
{"id":7102,"verse_id":"ACT.7.33","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.33","text":"A quotation from Exod 3:5 . The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A33/1"}
{"id":7103,"verse_id":"ACT.7.34","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.34","text":"A quotation from Exod 3:7-8, 10 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A34/4"}
{"id":7104,"verse_id":"ACT.7.35","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.35","text":"This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A35/1"}
{"id":7105,"verse_id":"ACT.7.35","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":35,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.35","text":"A quotation from Exod 2:14 (see Acts 7:27 ). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A35/2"}
{"id":7106,"verse_id":"ACT.7.37","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.37","text":"A quotation from Deut 18:15 . This quotation sets up Jesus as the “leader-prophet” like Moses ( Acts 3:22 ; Luke 9:35 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A37/2"}
{"id":7107,"verse_id":"ACT.7.39","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.39","text":"To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A39/3"}
{"id":7108,"verse_id":"ACT.7.39","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":39,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.39","text":"Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A39/4"}
{"id":7109,"verse_id":"ACT.7.40","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.40","text":"A quotation from Exod 32:1, 23 . Doubt ( we do not know what has happened to him ) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A40/2"}
{"id":7110,"verse_id":"ACT.7.42","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.42","text":"The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A42/1"}
{"id":7111,"verse_id":"ACT.7.43","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.43","text":"Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A43/2"}
{"id":7112,"verse_id":"ACT.7.43","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":43,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.43","text":"Rephan ( ῾Ραιφάν , RJaifan ) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A43/4"}
{"id":7113,"verse_id":"ACT.7.43","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":43,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"7.43","text":"A quotation from Amos 5:25-27 . This constituted a prediction of the exile.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A43/6"}
{"id":7114,"verse_id":"ACT.7.47","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":47,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.47","text":"See 1 Kgs 8:1-21 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A47/1"}
{"id":7115,"verse_id":"ACT.7.48","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.48","text":"The title the Most High points to God’s majesty ( Heb 7:1 ; Luke 1:32, 35 ; Acts 16:7 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A48/1"}
{"id":7116,"verse_id":"ACT.7.48","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":48,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.48","text":"The phrase made by human hands is negative in the NT: Mark 14:58 ; Acts 17:24 ; Eph 2:11 ; Heb 9:11, 24 . It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it ( 1 Kgs 8:27 ; Isa 57:15 ; 1 Chr 6:8 ; Jer 7:1-34 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A48/2"}
{"id":7117,"verse_id":"ACT.7.49","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":49,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.49","text":"What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A49/1"}
{"id":7118,"verse_id":"ACT.7.51","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":51,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.51","text":"Traditionally, “stiff-necked people.” Now the critique begins in earnest.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A51/1"}
{"id":7119,"verse_id":"ACT.7.52","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":52,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.52","text":"Which…persecute. The rhetorical question suggests they persecuted them all.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A52/2"}
{"id":7120,"verse_id":"ACT.7.52","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":52,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.52","text":"The Righteous One is a reference to Jesus Christ.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A52/4"}
{"id":7121,"verse_id":"ACT.7.52","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":52,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"7.52","text":"Whose betrayers and murderers you have now become. The harsh critique has OT precedent ( 1 Kgs 19:10-14 ; Neh 9:26 ; 2 Chr 36:16 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A52/5"}
{"id":7122,"verse_id":"ACT.7.55","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":55,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.55","text":"The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A55/4"}
{"id":7123,"verse_id":"ACT.7.57","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":57,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.57","text":"They covered their ears to avoid hearing what they considered to be blasphemy.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A57/1"}
{"id":7124,"verse_id":"ACT.7.58","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":58,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.58","text":"They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A58/2"}
{"id":7125,"verse_id":"ACT.7.60","translation_id":"net-engnet","book_id":"ACT","chapter":7,"verse":60,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.60","text":"The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross ( Luke 23:34, 46 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%207%3A60/2"}
{"id":7126,"verse_id":"ACT.8.1","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.1","text":"All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8 , it is possible to argue that only the Hellenistic Christians were forced to scatter.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A1/5"}
{"id":7127,"verse_id":"ACT.8.2","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.2","text":"Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed ( m. Sanhedrin 6:6). The remark points to an unjust death.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A2/2"}
{"id":7128,"verse_id":"ACT.8.7","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.7","text":"The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean , and which caused the persons possessed by them to be ceremonially unclean.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A7/1"}
{"id":7129,"verse_id":"ACT.8.8","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.8","text":"Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance ( Luke 7:22-23 ). Note how the acts of healing extend beyond the Twelve here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A8/2"}
{"id":7130,"verse_id":"ACT.8.12","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.12","text":"The kingdom of God is also what Jesus preached: Acts 1:3 . The term reappears in 14:22; 19:8; 28:23, 31 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A12/1"}
{"id":7131,"verse_id":"ACT.8.13","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.13","text":"He was amazed. Now Simon, the one who amazed others, is himself amazed , showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A13/2"}
{"id":7132,"verse_id":"ACT.8.14","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.14","text":"They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A14/3"}
{"id":7133,"verse_id":"ACT.8.16","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.16","text":"This is a parenthetical note by the author.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A16/3"}
{"id":7134,"verse_id":"ACT.8.17","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.17","text":"They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A17/2"}
{"id":7135,"verse_id":"ACT.8.25","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.25","text":"The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo\" tou kuriou ; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A25/3"}
{"id":7136,"verse_id":"ACT.8.25","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.25","text":"By proclaiming the good news to many Samaritan villages , the apostles now actively share in the broader ministry the Hellenists had started.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A25/5"}
{"id":7137,"verse_id":"ACT.8.27","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.27","text":"The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel ( Deut 23:1 ), although God certainly accepted them ( Isa 56:3-5 ; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury . He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously ( Acts 8:4-25 ) were regarded as half-breeds.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A27/5"}
{"id":7138,"verse_id":"ACT.8.27","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"8","reference":"8.27","text":"Since this man had come to Jerusalem to worship , he may have been a proselyte to Judaism. This event is a precursor to .","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A27/8"}
{"id":7139,"verse_id":"ACT.8.33","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.33","text":"A quotation from Isa 53:7-8 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A33/5"}
{"id":7140,"verse_id":"ACT.8.34","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.34","text":"About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A34/3"}
{"id":7141,"verse_id":"ACT.8.35","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.35","text":"Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A35/2"}
{"id":7142,"verse_id":"ACT.8.38","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.38","text":"Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A38/2"}
{"id":7143,"verse_id":"ACT.8.39","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.39","text":"Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A39/2"}
{"id":7144,"verse_id":"ACT.8.40","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.40","text":"Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A40/2"}
{"id":7145,"verse_id":"ACT.8.40","translation_id":"net-engnet","book_id":"ACT","chapter":8,"verse":40,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"8.40","text":"Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%208%3A40/6"}
{"id":7146,"verse_id":"ACT.9.2","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.2","text":"See the note on synagogue in 6:9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A2/1"}
{"id":7147,"verse_id":"ACT.9.2","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.2","text":"The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22 ). It is a variation of Judaism’s idea of two ways, the true and the false, where “ the Way ” is the true one ( 1 En. 91:18; 2 En. 30:15).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A2/2"}
{"id":7148,"verse_id":"ACT.9.2","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.2","text":"From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria. map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A2/4"}
{"id":7149,"verse_id":"ACT.9.4","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.4","text":"Persecuting me. To persecute the church is to persecute Jesus.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A4/3"}
{"id":7150,"verse_id":"ACT.9.7","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.7","text":"This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A7/3"}
{"id":7151,"verse_id":"ACT.9.8","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.8","text":"He could see nothing. This sign of blindness, which was temporary until v. 18 , is like the sign of deafness experienced by Zechariah in . It allowed some time for Saul (Paul) to reflect on what had happened without distractions.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A8/2"}
{"id":7152,"verse_id":"ACT.9.10","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.10","text":"The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A10/2"}
{"id":7153,"verse_id":"ACT.9.11","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.11","text":"The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A11/1"}
{"id":7154,"verse_id":"ACT.9.12","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.12","text":"places the words in brackets, indicating doubts as to their authenticity. Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A12/1"}
{"id":7155,"verse_id":"ACT.9.13","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.13","text":"Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in , Ananias’ intuitions were wrong.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A13/1"}
{"id":7156,"verse_id":"ACT.9.14","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.14","text":"The expression “those who call on your name ” is a frequent description of believers ( Acts 2:21 ; 1 Cor 1:2 ; Rom 10:13 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A14/2"}
{"id":7157,"verse_id":"ACT.9.17","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.17","text":"Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A17/4"}
{"id":7158,"verse_id":"ACT.9.20","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.20","text":"See the note on synagogue in 6:9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A20/1"}
{"id":7159,"verse_id":"ACT.9.23","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.23","text":"Fitting the pattern emphasized earlier with Stephen and his speech in , some Jews plotted to kill God’s messenger (cf. Luke 11:53-54 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A23/1"}
{"id":7160,"verse_id":"ACT.9.30","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.30","text":"Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A30/1"}
{"id":7161,"verse_id":"ACT.9.32","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.32","text":"Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A32/3"}
{"id":7162,"verse_id":"ACT.9.35","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.35","text":"Lydda was a city northwest of Jerusalem on the way to Joppa.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A35/2"}
{"id":7163,"verse_id":"ACT.9.35","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":35,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.35","text":"Sharon refers to the plain of Sharon, a region along the coast of Palestine.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A35/3"}
{"id":7164,"verse_id":"ACT.9.35","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":35,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"9.35","text":"They turned. To “turn” is a good summary term for the response to the gospel.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A35/5"}
{"id":7165,"verse_id":"ACT.9.36","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.36","text":"Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A36/1"}
{"id":7166,"verse_id":"ACT.9.36","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":36,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.36","text":"This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha . Dorcas in Greek means “gazelle” or “deer.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A36/3"}
{"id":7167,"verse_id":"ACT.9.38","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.38","text":"Lydda was a city northwest of Jerusalem on the way to Joppa.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A38/1"}
{"id":7168,"verse_id":"ACT.9.40","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"9.40","text":"She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43 . Peter’s ministry mirrored that of Jesus.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A40/4"}
{"id":7169,"verse_id":"ACT.9.42","translation_id":"net-engnet","book_id":"ACT","chapter":9,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.42","text":"This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%209%3A42/2"}
{"id":7170,"verse_id":"ACT.10.1","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.1","text":"Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]). map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A1/1"}
{"id":7171,"verse_id":"ACT.10.1","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.1","text":"A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A1/2"}
{"id":7172,"verse_id":"ACT.10.1","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.1","text":"A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα ). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A1/3"}
{"id":7173,"verse_id":"ACT.10.2","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.2","text":"The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A2/2"}
{"id":7174,"verse_id":"ACT.10.4","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.4","text":"The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices ( Ps 141:2 ; Sir 35:6; 50:16).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A4/5"}
{"id":7175,"verse_id":"ACT.10.5","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.5","text":"Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A5/2"}
{"id":7176,"verse_id":"ACT.10.9","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.9","text":"Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A9/3"}
{"id":7177,"verse_id":"ACT.10.15","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.15","text":"For the significance of this vision see Mark 7:14-23 ; Rom 14:14 ; Eph 2:11-22 . God directed this change in practice.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A15/3"}
{"id":7178,"verse_id":"ACT.10.22","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.22","text":"See the note on the word centurion in 10:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A22/1"}
{"id":7179,"verse_id":"ACT.10.23","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.23","text":"Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A23/3"}
{"id":7180,"verse_id":"ACT.10.24","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.24","text":"Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A24/2"}
{"id":7181,"verse_id":"ACT.10.25","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.25","text":"When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A25/4"}
{"id":7182,"verse_id":"ACT.10.31","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.31","text":"This statement is a paraphrase rather than an exact quotation of Acts 10:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A31/2"}
{"id":7183,"verse_id":"ACT.10.35","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.35","text":"See Luke 24:47 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A35/1"}
{"id":7184,"verse_id":"ACT.10.36","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.36","text":"Peace is a key OT concept: Isa 52:7 ; Nah 1:15 ; also for Luke: Luke 1:79; 2:14 ; Acts 9:31 . See also the similar phrase in Eph 2:17 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A36/4"}
{"id":7185,"verse_id":"ACT.10.36","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":36,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"10.36","text":"He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all , so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A36/7"}
{"id":7186,"verse_id":"ACT.10.38","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.38","text":"The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A38/1"}
{"id":7187,"verse_id":"ACT.10.38","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":38,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"10.38","text":"See Acts 7:9 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A38/5"}
{"id":7188,"verse_id":"ACT.10.41","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.41","text":"Ate and drank. See Luke 24:35-49 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A41/2"}
{"id":7189,"verse_id":"ACT.10.42","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"10.42","text":"Jesus has divine authority as judge over the living and the dead: Acts 17:26-31 ; Rom 14:9 ; 1 Thess 5:9-10 ; 1 Tim 4:1 ; 1 Pet 4:5 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A42/6"}
{"id":7190,"verse_id":"ACT.10.43","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.43","text":"Forgiveness of sins. See Luke 24:47 ; also Acts 14:23; 19:4; 9:42; 11:17; 16:31 . The gospel is present in the prophetic promise, Rom 1:1-7 . The message is in continuity with the ancient hope.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A43/2"}
{"id":7191,"verse_id":"ACT.10.45","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.45","text":"The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A45/3"}
{"id":7192,"verse_id":"ACT.10.45","translation_id":"net-engnet","book_id":"ACT","chapter":10,"verse":45,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"10.45","text":"The gift of the Holy Spirit had been poured out. Compare the account in , especially 2:33 . Note also Joel 2:17-21 and Acts 11:15-18 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2010%3A45/6"}
{"id":7193,"verse_id":"ACT.11.11","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.11","text":"Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A11/2"}
{"id":7194,"verse_id":"ACT.11.12","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.12","text":"Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A12/1"}
{"id":7195,"verse_id":"ACT.11.15","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.15","text":"At the beginning is an allusion to and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8 . Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A15/3"}
{"id":7196,"verse_id":"ACT.11.16","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.16","text":"The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; here and in Luke 22:61 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo\" tou kuriou ; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A16/1"}
{"id":7197,"verse_id":"ACT.11.16","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.16","text":"John…Spirit. This remark repeats Acts 1:5 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A16/3"}
{"id":7198,"verse_id":"ACT.11.17","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.17","text":"That is, the same gift of the Holy Spirit.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A17/2"}
{"id":7199,"verse_id":"ACT.11.18","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.18","text":"Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A18/4"}
{"id":7200,"verse_id":"ACT.11.18","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"11.18","text":"In the Greek text the phrase even to the Gentiles is in an emphatic position.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A18/5"}
{"id":7201,"verse_id":"ACT.11.19","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.19","text":"The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1 b-3.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A19/1"}
{"id":7202,"verse_id":"ACT.11.19","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.19","text":"Phoenicia was an area along the Mediterranean coast north of Palestine.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A19/3"}
{"id":7203,"verse_id":"ACT.11.19","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":19,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"11.19","text":"Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities. map For location see JP1-F2 ; JP2-F2 ; JP3-F2 ; JP4-F2 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A19/5"}
{"id":7204,"verse_id":"ACT.11.20","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.20","text":"Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A20/1"}
{"id":7205,"verse_id":"ACT.11.20","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.20","text":"Cyrene was a city on the northern African coast west of Egypt.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A20/2"}
{"id":7206,"verse_id":"ACT.11.20","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":20,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.20","text":"Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A20/4"}
{"id":7207,"verse_id":"ACT.11.20","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":20,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"5","reference":"11.20","text":"The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A20/5"}
{"id":7208,"verse_id":"ACT.11.21","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.21","text":"Again, the expression turned is a summary term for responding to the gospel.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A21/3"}
{"id":7209,"verse_id":"ACT.11.22","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"11.22","text":"Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19 . Again the Jerusalem church exercised an oversight role.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A22/5"}
{"id":7210,"verse_id":"ACT.11.26","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.26","text":"Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A26/1"}
{"id":7211,"verse_id":"ACT.11.26","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":26,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"11.26","text":"Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A26/5"}
{"id":7212,"verse_id":"ACT.11.26","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":26,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"11.26","text":"The term Christians appears only here, in Acts 26:28 , and 1 Pet 4:16 in the NT.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A26/6"}
{"id":7213,"verse_id":"ACT.11.27","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.27","text":"Prophets are mentioned only here and in 13:1 and 21:10 in Acts.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A27/3"}
{"id":7214,"verse_id":"ACT.11.27","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.27","text":"Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A27/4"}
{"id":7215,"verse_id":"ACT.11.27","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":27,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"11.27","text":"Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19 . map For location see JP1-F2 ; JP2-F2 ; JP3-F2 ; JP4-F2","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A27/6"}
{"id":7216,"verse_id":"ACT.11.28","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"11.28","text":"This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. of Acts occurred during the early part of that period.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A28/4"}
{"id":7217,"verse_id":"ACT.11.28","translation_id":"net-engnet","book_id":"ACT","chapter":11,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"11.28","text":"This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Acts%2011%3A28/7"}
{"id":7218,"verse_id":"ACT.12.1","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.1","text":"King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A1/1"}
{"id":7219,"verse_id":"ACT.12.2","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.2","text":"The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14 . This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A2/1"}
{"id":7220,"verse_id":"ACT.12.3","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.3","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A3/2"}
{"id":7221,"verse_id":"ACT.12.4","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.4","text":"Four squads of soldiers. Each squad was a detachment of four soldiers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A4/1"}
{"id":7222,"verse_id":"ACT.12.10","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.10","text":"The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A10/2"}
{"id":7223,"verse_id":"ACT.12.11","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.11","text":"Here the hand of Herod is a metaphor for Herod’s power or control.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A11/3"}
{"id":7224,"verse_id":"ACT.12.11","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.11","text":"King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A11/4"}
{"id":7225,"verse_id":"ACT.12.11","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":11,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"12.11","text":"Luke characterizes the opposition here as the Jewish people , including their leadership (see 12:3 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A11/5"}
{"id":7226,"verse_id":"ACT.12.15","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.15","text":"“You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11 ; Acts 26:25 . The term μαίνομαι ( mainomai ) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A15/1"}
{"id":7227,"verse_id":"ACT.12.15","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.15","text":"The assumption made by those inside, “ It is his angel ,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10 ; Test. Jacob 1:10).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A15/4"}
{"id":7228,"verse_id":"ACT.12.16","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.16","text":"That they were greatly astonished is a common response in Luke-Acts to God’s work ( Luke 8:56 ; Acts 2:7, 12; 8:13; 9:21; 10:45 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A16/2"}
{"id":7229,"verse_id":"ACT.12.17","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.17","text":"He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A17/4"}
{"id":7230,"verse_id":"ACT.12.19","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.19","text":"King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A19/1"}
{"id":7231,"verse_id":"ACT.12.19","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"12.19","text":"Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A19/7"}
{"id":7232,"verse_id":"ACT.12.20","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.20","text":"Tyre was a city and seaport on the coast of Phoenicia. map For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A20/3"}
{"id":7233,"verse_id":"ACT.12.20","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.20","text":"Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών ). map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A20/4"}
{"id":7234,"verse_id":"ACT.12.22","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.22","text":"The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A22/3"}
{"id":7235,"verse_id":"ACT.12.23","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.23","text":"On being struck…down by an angel, see Acts 23:3 ; 1 Sam 25:28 ; 2 Sam 12:15 ; 2 Kgs 19:35 ; 2 Chr 13:20 ; 2 Macc 9:5.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A23/2"}
{"id":7236,"verse_id":"ACT.12.23","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.23","text":"He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A23/4"}
{"id":7237,"verse_id":"ACT.12.24","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.24","text":"A metonymy for the number of adherents to God’s word.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A24/1"}
{"id":7238,"verse_id":"ACT.12.25","translation_id":"net-engnet","book_id":"ACT","chapter":12,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.25","text":"That is, from Jerusalem to Antioch (see Acts 11:29-30 ). map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2012%3A25/2"}
{"id":7239,"verse_id":"ACT.13.1","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.1","text":"Antioch was a city in Syria (not Antioch in Pisidia). map For location see JP1-F2 ; JP2-F2 ; JP3-F2 ; JP4-F2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A1/1"}
{"id":7240,"verse_id":"ACT.13.1","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.1","text":"Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A1/2"}
{"id":7241,"verse_id":"ACT.13.1","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.1","text":"The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A1/3"}
{"id":7242,"verse_id":"ACT.13.1","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":1,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.1","text":"Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A1/4"}
{"id":7243,"verse_id":"ACT.13.3","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.3","text":"The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A3/3"}
{"id":7244,"verse_id":"ACT.13.4","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.4","text":"Seleucia was the port city of Antioch in Syria.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A4/2"}
{"id":7245,"verse_id":"ACT.13.4","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.4","text":"Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A4/3"}
{"id":7246,"verse_id":"ACT.13.5","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.5","text":"Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A5/3"}
{"id":7247,"verse_id":"ACT.13.5","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"13.5","text":"See the note on synagogue in 6:9 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A5/5"}
{"id":7248,"verse_id":"ACT.13.5","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":5,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"13.5","text":"John refers here to John Mark (see Acts 12:25 ).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A5/6"}
{"id":7249,"verse_id":"ACT.13.6","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.6","text":"Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A6/2"}
{"id":7250,"verse_id":"ACT.13.6","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.6","text":"Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “ bar ” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24 . Paul’s ministry looks like Philip’s and Peter’s here.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A6/3"}
{"id":7251,"verse_id":"ACT.13.7","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.7","text":"The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A7/1"}
{"id":7252,"verse_id":"ACT.13.7","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.7","text":"The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A7/4"}
{"id":7253,"verse_id":"ACT.13.8","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.8","text":"A parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A8/2"}
{"id":7254,"verse_id":"ACT.13.8","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.8","text":"The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A8/3"}
{"id":7255,"verse_id":"ACT.13.9","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.9","text":"A parenthetical note by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A9/1"}
{"id":7256,"verse_id":"ACT.13.9","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.9","text":"This qualifying clause in the narrative indicates who represented God in the dispute.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A9/2"}
{"id":7257,"verse_id":"ACT.13.10","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.10","text":"“You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27 ; Gen 32:11 ; Prov 10:7 ; Hos 14:9 . Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“ will you not stop…? ”) shows how opposed he is to the way of God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A10/2"}
{"id":7258,"verse_id":"ACT.13.11","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.11","text":"The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19 . This judgment is like that of Ananias and his wife in Acts 5:1-11 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A11/3"}
{"id":7259,"verse_id":"ACT.13.12","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.12","text":"See the note on proconsul in v. 8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A12/1"}
{"id":7260,"verse_id":"ACT.13.12","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.12","text":"He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” ( Acts 13:47 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A12/2"}
{"id":7261,"verse_id":"ACT.13.13","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.13","text":"Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A13/2"}
{"id":7262,"verse_id":"ACT.13.13","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.13","text":"Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A13/3"}
{"id":7263,"verse_id":"ACT.13.13","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":13,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.13","text":"Pamphylia was a province in the southern part of Asia Minor.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A13/4"}
{"id":7264,"verse_id":"ACT.13.13","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":13,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"5","reference":"13.13","text":"That is, John Mark.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A13/5"}
{"id":7265,"verse_id":"ACT.13.13","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":13,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"6","reference":"13.13","text":"Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25 ). John Mark’s decision to leave became an issue later for Barnabas and Paul ( Acts 15:36-39 ). map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A13/6"}
{"id":7266,"verse_id":"ACT.13.14","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.14","text":"Perga was a city in Pamphylia near the southern coast of Asia Minor.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A14/2"}
{"id":7267,"verse_id":"ACT.13.14","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"13.14","text":"See the note on synagogue in 6:9 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A14/5"}
{"id":7268,"verse_id":"ACT.13.15","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.15","text":"After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah ( law ) and prophets for men to give exhortation from the scriptures.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A15/1"}
{"id":7269,"verse_id":"ACT.13.17","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"13.17","text":"Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11 ; Deut 3:24; 4:34 ; Ps 136:11-12 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A17/6"}
{"id":7270,"verse_id":"ACT.13.19","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.19","text":"Seven nations. See Deut 7:1 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A19/3"}
{"id":7271,"verse_id":"ACT.13.22","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.22","text":"The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A22/2"}
{"id":7272,"verse_id":"ACT.13.22","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.22","text":"A quotation from Ps 89:20 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A22/4"}
{"id":7273,"verse_id":"ACT.13.22","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":22,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"13.22","text":"A quotation from 1 Sam 13:14 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A22/5"}
{"id":7274,"verse_id":"ACT.13.23","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.23","text":"The phrase this man is in emphatic position in the Greek text.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A23/2"}
{"id":7275,"verse_id":"ACT.13.24","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.24","text":"John refers here to John the Baptist.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A24/3"}
{"id":7276,"verse_id":"ACT.13.28","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.28","text":"No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A28/3"}
{"id":7277,"verse_id":"ACT.13.29","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.29","text":"That is, everything that was written in OT scripture.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A29/2"}
{"id":7278,"verse_id":"ACT.13.30","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.30","text":"See the note on the phrase “raised up” in v. 22 , which is the same Greek verb used here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A30/1"}
{"id":7279,"verse_id":"ACT.13.31","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.31","text":"Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A31/2"}
{"id":7280,"verse_id":"ACT.13.33","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.33","text":"You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as indicates. Here is the promise about what the ultimate Davidic heir would be.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A33/3"}
{"id":7281,"verse_id":"ACT.13.34","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"13.34","text":"A quotation from Isa 55:3 . The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A34/7"}
{"id":7282,"verse_id":"ACT.13.35","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.35","text":"A quotation from Ps 16:10 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A35/4"}
{"id":7283,"verse_id":"ACT.13.37","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.37","text":"The one whom God raised up refers to Jesus.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A37/1"}
{"id":7284,"verse_id":"ACT.13.39","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.39","text":"This one refers here to Jesus.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A39/1"}
{"id":7285,"verse_id":"ACT.13.40","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":40,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.40","text":"The speech closes with a warning, “ Watch out ,” that also stresses culpability.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A40/1"}
{"id":7286,"verse_id":"ACT.13.41","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.41","text":"A quotation from Hab 1:5 . The irony in the phrase even if someone tells you , of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A41/2"}
{"id":7287,"verse_id":"ACT.13.43","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.43","text":"See the note on synagogue in 6:9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A43/1"}
{"id":7288,"verse_id":"ACT.13.44","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":44,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.44","text":"33 81 323 945 1175 1739 al sa), read κυρίου . The external evidence favors κυρίου , though not decisively. Internally, the mention of “God” in v. 43 , and especially “the word of God” in v. 46 , would provide some temptation for scribes to assimilate the wording in v. 44 to these texts. The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo\" tou kuriou ; here and in vv. 48 and 49 ; Acts 8:25; 15:35, 36; 16:32; 19:10, 20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A44/1"}
{"id":7289,"verse_id":"ACT.13.45","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":45,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.45","text":"They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17 ). The same verb is used in Acts 7:9; 17:5 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A45/1"}
{"id":7290,"verse_id":"ACT.13.46","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":46,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"13.46","text":"This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A46/5"}
{"id":7291,"verse_id":"ACT.13.47","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":47,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.47","text":"Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6 . He and Barnabas do the work of the Servant in Isaiah.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A47/3"}
{"id":7292,"verse_id":"ACT.13.47","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":47,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"13.47","text":"An allusion to Isa 42:6 and 49:6 . The expression the ends of the earth recalls Luke 3:6 and Acts 1:8 . Paul sees himself and Barnabas as carrying out the commission of Luke 24:27 . (See 2 Cor 6:2 , where servant imagery also appears concerning Paul’s message.)","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A47/5"}
{"id":7293,"verse_id":"ACT.13.48","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":48,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.48","text":"Note the contrast to v. 46 in regard to eternal life.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A48/3"}
{"id":7294,"verse_id":"ACT.13.51","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":51,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.51","text":"Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14 ; Mark 6:11 ; Luke 9:5 . It shows a group of people as culpable before God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A51/2"}
{"id":7295,"verse_id":"ACT.13.51","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":51,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.51","text":"Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A51/3"}
{"id":7296,"verse_id":"ACT.13.52","translation_id":"net-engnet","book_id":"ACT","chapter":13,"verse":52,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.52","text":"The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2013%3A52/1"}
{"id":7297,"verse_id":"ACT.14.1","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.1","text":"Iconium. See the note in 13:51 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A1/1"}
{"id":7298,"verse_id":"ACT.14.1","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.1","text":"See the note on synagogue in 6:9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A1/3"}
{"id":7299,"verse_id":"ACT.14.3","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.3","text":"The Lord testified to the message by granting the signs described in the following clause.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A3/2"}
{"id":7300,"verse_id":"ACT.14.6","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.6","text":"Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A6/3"}
{"id":7301,"verse_id":"ACT.14.6","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.6","text":"Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A6/4"}
{"id":7302,"verse_id":"ACT.14.8","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.8","text":"Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A8/2"}
{"id":7303,"verse_id":"ACT.14.12","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.12","text":"Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A12/2"}
{"id":7304,"verse_id":"ACT.14.12","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.12","text":"Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A12/3"}
{"id":7305,"verse_id":"ACT.14.13","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.13","text":"See the note on Zeus in the previous verse.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A13/2"}
{"id":7306,"verse_id":"ACT.14.14","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.14","text":"The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A14/1"}
{"id":7307,"verse_id":"ACT.14.17","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"14.17","text":"God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme ( Gen 8:22 ; Ps 4:7; 145:15-16; 147:8-9 ; Isa 25:6 ; Jer 5:24 ) which also appears in the NT ( Luke 12:22-34 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A17/4"}
{"id":7308,"verse_id":"ACT.14.19","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.19","text":"Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 ; JP4-E2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A19/1"}
{"id":7309,"verse_id":"ACT.14.19","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.19","text":"Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul ( 2 Cor 11:4-6 ; Gal 2:4-5 ; Acts 9:16 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A19/2"}
{"id":7310,"verse_id":"ACT.14.20","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.20","text":"Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A20/3"}
{"id":7311,"verse_id":"ACT.14.21","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.21","text":"Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A21/1"}
{"id":7312,"verse_id":"ACT.14.21","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.21","text":"Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A21/2"}
{"id":7313,"verse_id":"ACT.14.21","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":21,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.21","text":"Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 ; JP4-E2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A21/3"}
{"id":7314,"verse_id":"ACT.14.22","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.22","text":"And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43 . An example of such a speech is found in Acts 20:18-35 . Christianity is now characterized as “the faith.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A22/2"}
{"id":7315,"verse_id":"ACT.14.22","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.22","text":"This reference to the kingdom of God clearly refers to its future arrival.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A22/3"}
{"id":7316,"verse_id":"ACT.14.23","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.23","text":"Appointed elders. See Acts 20:17 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A23/1"}
{"id":7317,"verse_id":"ACT.14.24","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.24","text":"Pamphylia was a province along the southern coast of Asia Minor.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A24/2"}
{"id":7318,"verse_id":"ACT.14.25","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.25","text":"Perga was a city in Pamphylia near the southern coast of Asia Minor.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A25/2"}
{"id":7319,"verse_id":"ACT.14.25","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.25","text":"Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A25/3"}
{"id":7320,"verse_id":"ACT.14.26","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.26","text":"Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4 ). That first missionary journey ends here, after covering some 1,400 mi (2,240 km). map For location see JP1-F2 ; JP2-F2 ; JP3-F2 ; JP4-F2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A26/1"}
{"id":7321,"verse_id":"ACT.14.27","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.27","text":"Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A27/2"}
{"id":7322,"verse_id":"ACT.14.27","translation_id":"net-engnet","book_id":"ACT","chapter":14,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.27","text":"On the image of opening , or of the door , see 1 Cor 16:9 ; 2 Cor 2:12 ; Col 4:3 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2014%3A27/3"}
{"id":7323,"verse_id":"ACT.15.1","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.1","text":"That is, they came down from Judea to Antioch in Syria.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A1/1"}
{"id":7324,"verse_id":"ACT.15.3","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.3","text":"Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A3/1"}
{"id":7325,"verse_id":"ACT.15.5","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.5","text":"See the note on Pharisee in 5:34 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A5/1"}
{"id":7326,"verse_id":"ACT.15.5","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.5","text":"The Greek word used here ( δεῖ , dei ) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A5/2"}
{"id":7327,"verse_id":"ACT.15.7","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.7","text":"God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A7/3"}
{"id":7328,"verse_id":"ACT.15.8","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.8","text":"The expression who knows the heart means “who knows what people think.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A8/1"}
{"id":7329,"verse_id":"ACT.15.8","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.8","text":"By giving them…just as he did to us. The allusion is to the events of Acts 10-11 , esp. 10:44-48 and Peter’s remarks in 11:15-18 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A8/3"}
{"id":7330,"verse_id":"ACT.15.10","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.10","text":"A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4 , but cf. Matt 11:29-30 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A10/2"}
{"id":7331,"verse_id":"ACT.15.14","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.14","text":"Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A14/1"}
{"id":7332,"verse_id":"ACT.15.14","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"15.14","text":"In the Greek text the expression “from among the Gentiles” is in emphatic position.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A14/5"}
{"id":7333,"verse_id":"ACT.15.15","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.15","text":"The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A15/2"}
{"id":7334,"verse_id":"ACT.15.16","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.16","text":"The first person pronoun I refers to God and his activity. It is God who is doing this.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A16/2"}
{"id":7335,"verse_id":"ACT.15.17","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"15.17","text":"A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A17/5"}
{"id":7336,"verse_id":"ACT.15.18","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.18","text":"Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A18/1"}
{"id":7337,"verse_id":"ACT.15.18","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.18","text":"An allusion to Isa 45:21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A18/2"}
{"id":7338,"verse_id":"ACT.15.20","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.20","text":"What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law ( Lev 17:13-14 ), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20 , and from blood ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A20/4"}
{"id":7339,"verse_id":"ACT.15.21","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.21","text":"See the note on synagogue in 6:9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A21/3"}
{"id":7340,"verse_id":"ACT.15.22","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.22","text":"Silas . See 2 Cor 1:19 ; 1 Thess 1:1 ; 2 Thess 1:1 (= Silvanus).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A22/2"}
{"id":7341,"verse_id":"ACT.15.22","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.22","text":"Antioch was a city in Syria (not Antioch in Pisidia). map For location see JP1-F2 ; JP2-F2 ; JP3-F2 ; JP4-F2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A22/3"}
{"id":7342,"verse_id":"ACT.15.23","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"15.23","text":"Antioch was a city in Syria (not Antioch in Pisidia).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A23/5"}
{"id":7343,"verse_id":"ACT.15.27","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.27","text":"Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A27/2"}
{"id":7344,"verse_id":"ACT.15.30","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.30","text":"Antioch was a city in Syria (not Antioch in Pisidia).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A30/2"}
{"id":7345,"verse_id":"ACT.15.35","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.35","text":"Antioch was a city in Syria (not Antioch in Pisidia).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A35/1"}
{"id":7346,"verse_id":"ACT.15.35","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":35,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.35","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A35/2"}
{"id":7347,"verse_id":"ACT.15.35","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":35,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"15.35","text":"The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo\" tou kuriou ; here and in v. 36 ; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A35/3"}
{"id":7348,"verse_id":"ACT.15.38","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.38","text":"Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13 , where it was mentioned previously.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A38/2"}
{"id":7349,"verse_id":"ACT.15.39","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"15.39","text":"Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A39/4"}
{"id":7350,"verse_id":"ACT.15.41","translation_id":"net-engnet","book_id":"ACT","chapter":15,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.41","text":"Strengthening. See Acts 14:22; 15:32; 18:23 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2015%3A41/1"}
{"id":7351,"verse_id":"ACT.16.1","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.1","text":"Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A1/1"}
{"id":7352,"verse_id":"ACT.16.1","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.1","text":"Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A1/2"}
{"id":7353,"verse_id":"ACT.16.1","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"16.1","text":"His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5 ) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27 ; Ezra 9:1-10:44 ; Mal 2:10-16 ; Jub . 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A1/5"}
{"id":7354,"verse_id":"ACT.16.2","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.2","text":"Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A2/1"}
{"id":7355,"verse_id":"ACT.16.2","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.2","text":"Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A2/2"}
{"id":7356,"verse_id":"ACT.16.6","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.6","text":"Phrygia was a district in central Asia Minor west of Pisidia.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A6/1"}
{"id":7357,"verse_id":"ACT.16.6","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.6","text":"Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A6/2"}
{"id":7358,"verse_id":"ACT.16.7","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.7","text":"Mysia was a province in northwest Asia Minor.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A7/2"}
{"id":7359,"verse_id":"ACT.16.7","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.7","text":"Bithynia was a province in northern Asia Minor northeast of Mysia.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A7/3"}
{"id":7360,"verse_id":"ACT.16.8","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.8","text":"Mysia was a province in northwest Asia Minor.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A8/2"}
{"id":7361,"verse_id":"ACT.16.8","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.8","text":"Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A8/3"}
{"id":7362,"verse_id":"ACT.16.9","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"16.9","text":"Macedonia was the Roman province of Macedonia in Greece.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A9/5"}
{"id":7363,"verse_id":"ACT.16.10","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.10","text":"Macedonia was the Roman province of Macedonia in Greece.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A10/3"}
{"id":7364,"verse_id":"ACT.16.11","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.11","text":"Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A11/2"}
{"id":7365,"verse_id":"ACT.16.11","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.11","text":"Samothrace is an island in the northern part of the Aegean Sea.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A11/4"}
{"id":7366,"verse_id":"ACT.16.11","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":11,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"16.11","text":"Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A11/5"}
{"id":7367,"verse_id":"ACT.16.12","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.12","text":"Macedonia was the Roman province of Macedonia in Greece.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A12/3"}
{"id":7368,"verse_id":"ACT.16.12","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.12","text":"A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A12/4"}
{"id":7369,"verse_id":"ACT.16.13","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.13","text":"To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A13/3"}
{"id":7370,"verse_id":"ACT.16.14","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.14","text":"Thyatira was a city in the province of Lydia in Asia Minor.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A14/3"}
{"id":7371,"verse_id":"ACT.16.17","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"16.17","text":"Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A17/4"}
{"id":7372,"verse_id":"ACT.16.21","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.21","text":"Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2 , where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A21/3"}
{"id":7373,"verse_id":"ACT.16.25","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.25","text":"Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” ( To the Martyrs 2; cf. Rom 5:3 ; Jas 1:2 ; 1 Pet 5:6 ). The presence of God means the potential to be free (cf. v. 26 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A25/2"}
{"id":7374,"verse_id":"ACT.16.27","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.27","text":"Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A27/3"}
{"id":7375,"verse_id":"ACT.16.28","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.28","text":"Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A28/2"}
{"id":7376,"verse_id":"ACT.16.31","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.31","text":"Here the summary term of response is a call to believe . In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A31/2"}
{"id":7377,"verse_id":"ACT.16.32","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.32","text":"The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo\" tou kuriou ; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A32/2"}
{"id":7378,"verse_id":"ACT.16.33","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"16.33","text":"All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A33/5"}
{"id":7379,"verse_id":"ACT.16.37","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"8","reference":"16.37","text":"They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39 .","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A37/8"}
{"id":7380,"verse_id":"ACT.16.38","translation_id":"net-engnet","book_id":"ACT","chapter":16,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.38","text":"Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2016%3A38/2"}
{"id":7381,"verse_id":"ACT.17.1","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.1","text":"Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις ). It was a military post. From Philippi this was about 33 mi (53 km).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A1/2"}
{"id":7382,"verse_id":"ACT.17.1","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.1","text":"Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A1/3"}
{"id":7383,"verse_id":"ACT.17.1","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"17.1","text":"Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia . It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue. map For location see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A1/4"}
{"id":7384,"verse_id":"ACT.17.1","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":1,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"5","reference":"17.1","text":"See the note on synagogue in 6:9 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A1/5"}
{"id":7385,"verse_id":"ACT.17.3","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.3","text":"The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” ( δεῖ , dei ) shows how divine design and scripture corresponded here.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A3/3"}
{"id":7386,"verse_id":"ACT.17.5","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"17.5","text":"The attack took place at Jason’s house because this was probably the location of the new house church.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A5/5"}
{"id":7387,"verse_id":"ACT.17.7","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"17.7","text":"Acting…saying…Jesus. The charges are serious, involving sedition ( Luke 23:2 ). If the political charges were true, Rome would have to react.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A7/5"}
{"id":7388,"verse_id":"ACT.17.10","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.10","text":"Berea (alternate spelling in NRSV Beroea ; Greek Beroia ) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica. map For location see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A10/1"}
{"id":7389,"verse_id":"ACT.17.10","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.10","text":"See the note on synagogue in 6:9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A10/3"}
{"id":7390,"verse_id":"ACT.17.11","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.11","text":"Thessalonica was a city in Macedonia (modern Salonica). map For location see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A11/3"}
{"id":7391,"verse_id":"ACT.17.13","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.13","text":"Thessalonica was a city in Macedonia (modern Salonica).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A13/1"}
{"id":7392,"verse_id":"ACT.17.13","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.13","text":"Berea (alternate spelling in NRSV Beroea ; Greek Beroia ) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A13/3"}
{"id":7393,"verse_id":"ACT.17.15","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.15","text":"They left. See 1 Thess 3:1-2 , which shows they went from here to Thessalonica.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A15/2"}
{"id":7394,"verse_id":"ACT.17.17","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.17","text":"See the note on synagogue in 6:9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A17/3"}
{"id":7395,"verse_id":"ACT.17.18","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.18","text":"An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A18/1"}
{"id":7396,"verse_id":"ACT.17.18","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.18","text":"A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c. ), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A18/2"}
{"id":7397,"verse_id":"ACT.17.18","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":18,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"7","reference":"17.18","text":"This is a parenthetical note by the author.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A18/7"}
{"id":7398,"verse_id":"ACT.17.21","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.21","text":"This is a parenthetical note by the author. The reference to newness may be pejorative.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A21/3"}
{"id":7399,"verse_id":"ACT.17.24","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"17.24","text":"On the statement does not live in temples made by human hands compare Acts 7:48 . This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A24/3"}
{"id":7400,"verse_id":"ACT.17.26","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"17.26","text":"The one man refers to Adam (the word “man” is understood).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A26/1"}
{"id":7401,"verse_id":"ACT.17.27","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.27","text":"Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A27/2"}
{"id":7402,"verse_id":"ACT.17.28","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.28","text":"This quotation is from Aratus (ca. 310-245 b.c. ), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A28/2"}
{"id":7403,"verse_id":"ACT.17.30","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"17.30","text":"He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A30/4"}
{"id":7404,"verse_id":"ACT.17.31","translation_id":"net-engnet","book_id":"ACT","chapter":17,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"17.31","text":"The world refers to the whole inhabited earth.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2017%3A31/2"}
{"id":7405,"verse_id":"ACT.18.1","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"18.1","text":"Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time. map For location see JP1-C2 ; JP2-C2 ; JP3-C2 ; JP4-C2 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A1/5"}
{"id":7406,"verse_id":"ACT.18.2","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.2","text":"On Aquila and his wife Priscilla see also Acts 18:18, 26 ; Rom 16:3-4 ; 1 Cor 16:19 ; 2 Tim 4:19 . In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla , while Paul uses the diminutive form Prisca.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A2/3"}
{"id":7407,"verse_id":"ACT.18.2","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.2","text":"Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A2/4"}
{"id":7408,"verse_id":"ACT.18.2","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"18.2","text":"Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A2/5"}
{"id":7409,"verse_id":"ACT.18.3","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.3","text":"This is a parenthetical note by the author.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A3/3"}
{"id":7410,"verse_id":"ACT.18.4","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.4","text":"See the note on synagogue in 6:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A4/2"}
{"id":7411,"verse_id":"ACT.18.5","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.5","text":"Macedonia was the Roman province of Macedonia in Greece.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A5/2"}
{"id":7412,"verse_id":"ACT.18.6","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"18.6","text":"Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21 ; Matt 23:35; 27:25 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A6/4"}
{"id":7413,"verse_id":"ACT.18.9","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.9","text":"Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A9/1"}
{"id":7414,"verse_id":"ACT.18.12","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.12","text":"Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A12/1"}
{"id":7415,"verse_id":"ACT.18.12","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.12","text":"The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A12/2"}
{"id":7416,"verse_id":"ACT.18.12","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":12,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.12","text":"Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A12/3"}
{"id":7417,"verse_id":"ACT.18.16","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.16","text":"See the note on the term judgment seat in 18:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A16/2"}
{"id":7418,"verse_id":"ACT.18.17","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.17","text":"See the note on the term judgment seat in 18:12 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A17/3"}
{"id":7419,"verse_id":"ACT.18.18","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"18.18","text":"See the note on Aquila in 18:2 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A18/5"}
{"id":7420,"verse_id":"ACT.18.18","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"9","reference":"18.18","text":"He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah ( m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.","source_note_position":9,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A18/9"}
{"id":7421,"verse_id":"ACT.18.19","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.19","text":"Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea. map For location see JP1-D2 ; JP2-D2 ; JP3-D2 ; JP4-D2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A19/1"}
{"id":7422,"verse_id":"ACT.18.19","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"18.19","text":"See the note on synagogue in 6:9 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A19/5"}
{"id":7423,"verse_id":"ACT.18.20","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"18.20","text":"He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A20/1"}
{"id":7424,"verse_id":"ACT.18.22","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.22","text":"Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . This was a sea voyage of 620 mi (990 km). map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A22/2"}
{"id":7425,"verse_id":"ACT.18.22","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"18.22","text":"Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36 . From Caesarea to Antioch is a journey of 280 mi (450 km). map For location see JP1-F2 ; JP2-F2 ; JP3-F2 ; JP4-F2 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A22/5"}
{"id":7426,"verse_id":"ACT.18.23","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.23","text":"Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A23/2"}
{"id":7427,"verse_id":"ACT.18.23","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.23","text":"Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A23/3"}
{"id":7428,"verse_id":"ACT.18.26","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.26","text":"See the note on synagogue in 6:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A26/2"}
{"id":7429,"verse_id":"ACT.18.26","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":26,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.26","text":"Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A26/3"}
{"id":7430,"verse_id":"ACT.18.27","translation_id":"net-engnet","book_id":"ACT","chapter":18,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"18.27","text":"To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2018%3A27/2"}
{"id":7431,"verse_id":"ACT.19.4","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.4","text":"These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus ( Acts 1:5; 11:16; 13:25; 18:25 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A4/1"}
{"id":7432,"verse_id":"ACT.19.6","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.6","text":"The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see ). Paul’s action parallels that of Peter () and not just with Gentiles.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A6/2"}
{"id":7433,"verse_id":"ACT.19.7","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.7","text":"This is a parenthetical note by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A7/1"}
{"id":7434,"verse_id":"ACT.19.8","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.8","text":"See the note on synagogue in 6:9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A8/3"}
{"id":7435,"verse_id":"ACT.19.8","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"19.8","text":"To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28 .","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A8/7"}
{"id":7436,"verse_id":"ACT.19.9","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.9","text":"The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” ( Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A9/4"}
{"id":7437,"verse_id":"ACT.19.10","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.10","text":"The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo\" tou kuriou ; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A10/2"}
{"id":7438,"verse_id":"ACT.19.13","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.13","text":"The expression I sternly warn you means “I charge you as under oath.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A13/4"}
{"id":7439,"verse_id":"ACT.19.14","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.14","text":"Within the sequence of the narrative, this amounts to a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A14/2"}
{"id":7440,"verse_id":"ACT.19.15","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.15","text":"But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16 ). The indirect way in which the exorcists made the appeal shows their distance from Jesus.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A15/4"}
{"id":7441,"verse_id":"ACT.19.20","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"19.20","text":"The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo\" tou kuriou ; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A20/1"}
{"id":7442,"verse_id":"ACT.19.20","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.20","text":"The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A20/3"}
{"id":7443,"verse_id":"ACT.19.21","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.21","text":"Macedonia was the Roman province of Macedonia in Greece.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A21/4"}
{"id":7444,"verse_id":"ACT.19.21","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"19.21","text":"Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A21/5"}
{"id":7445,"verse_id":"ACT.19.21","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":21,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"7","reference":"19.21","text":"This is the first time Paul mentions Rome . He realized the message of Christianity could impact that society even at its heights. map For location see JP4-A1 .","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A21/7"}
{"id":7446,"verse_id":"ACT.19.22","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.22","text":"Macedonia was the Roman province of Macedonia in Greece.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A22/3"}
{"id":7447,"verse_id":"ACT.19.23","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.23","text":"The Way refers to the Christian movement (Christianity).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A23/4"}
{"id":7448,"verse_id":"ACT.19.24","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.24","text":"Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A24/2"}
{"id":7449,"verse_id":"ACT.19.24","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.24","text":"A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A24/4"}
{"id":7450,"verse_id":"ACT.19.25","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.25","text":"Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A25/3"}
{"id":7451,"verse_id":"ACT.19.27","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.27","text":"Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A27/2"}
{"id":7452,"verse_id":"ACT.19.28","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"19.28","text":"Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A28/5"}
{"id":7453,"verse_id":"ACT.19.29","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.29","text":"To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A29/4"}
{"id":7454,"verse_id":"ACT.19.33","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"19.33","text":"The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A33/5"}
{"id":7455,"verse_id":"ACT.19.34","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"19.34","text":"Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A34/3"}
{"id":7456,"verse_id":"ACT.19.34","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":34,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.34","text":"They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A34/4"}
{"id":7457,"verse_id":"ACT.19.35","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.35","text":"Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A35/4"}
{"id":7458,"verse_id":"ACT.19.37","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.37","text":"Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A37/2"}
{"id":7459,"verse_id":"ACT.19.41","translation_id":"net-engnet","book_id":"ACT","chapter":19,"verse":41,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"19.41","text":"Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2019%3A41/4"}
{"id":7460,"verse_id":"ACT.20.1","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.1","text":"Macedonia was the Roman province of Macedonia in Greece.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A1/3"}
{"id":7461,"verse_id":"ACT.20.3","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.3","text":"This plot is one of several noted by Luke ( Acts 9:20; 20:19; 23:30 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A3/3"}
{"id":7462,"verse_id":"ACT.20.3","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"20.3","text":"Macedonia was the Roman province of Macedonia in Greece.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A3/7"}
{"id":7463,"verse_id":"ACT.20.4","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.4","text":"Berea (alternate spelling in NRSV Beroea ; Greek Beroia ) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica. map For location see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A4/2"}
{"id":7464,"verse_id":"ACT.20.4","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"20.4","text":"Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A4/5"}
{"id":7465,"verse_id":"ACT.20.5","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.5","text":"Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A5/2"}
{"id":7466,"verse_id":"ACT.20.6","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.6","text":"This marks the beginning of another “ we ” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A6/1"}
{"id":7467,"verse_id":"ACT.20.6","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.6","text":"The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover ( Exod 12:1-20 ; Ezek 45:21-24 ; Matt 26:17 ; Luke 22:1 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A6/3"}
{"id":7468,"verse_id":"ACT.20.6","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":6,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"20.6","text":"Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A6/6"}
{"id":7469,"verse_id":"ACT.20.7","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.7","text":"On the first day. This is the first mention of a Sunday gathering ( 1 Cor 16:2 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A7/1"}
{"id":7470,"verse_id":"ACT.20.8","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.8","text":"This is best taken as a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A8/2"}
{"id":7471,"verse_id":"ACT.20.13","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.13","text":"Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A13/3"}
{"id":7472,"verse_id":"ACT.20.14","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.14","text":"Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A14/1"}
{"id":7473,"verse_id":"ACT.20.14","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.14","text":"Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A14/3"}
{"id":7474,"verse_id":"ACT.20.15","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"20.15","text":"Samos is an island in the Aegean Sea off the western coast of Asia Minor.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A15/4"}
{"id":7475,"verse_id":"ACT.20.15","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"20.15","text":"Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A15/5"}
{"id":7476,"verse_id":"ACT.20.17","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.17","text":"Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A17/1"}
{"id":7477,"verse_id":"ACT.20.19","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.19","text":"On humility see 2 Cor 10:1; 11:7 ; 1 Thess 2:6 ; Col 3:12 ; Eph 4:2 ; Phil 2:3-11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A19/1"}
{"id":7478,"verse_id":"ACT.20.19","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.19","text":"These plots are mentioned in Acts 9:24; 20:13 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A19/2"}
{"id":7479,"verse_id":"ACT.20.21","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.21","text":"א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν ( Criston , “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm . Although the inclusion is supported by many earlier and better mss , internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31 , perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred. Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A21/2"}
{"id":7480,"verse_id":"ACT.20.22","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.22","text":"This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A22/3"}
{"id":7481,"verse_id":"ACT.20.25","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.25","text":"Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24 . For Paul the two concepts were interrelated.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A25/3"}
{"id":7482,"verse_id":"ACT.20.35","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.35","text":"The expression By all these things means “In everything I did.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A35/1"}
{"id":7483,"verse_id":"ACT.20.35","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":35,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"20.35","text":"The saying is similar to Matt 10:8 . Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A35/4"}
{"id":7484,"verse_id":"ACT.20.37","translation_id":"net-engnet","book_id":"ACT","chapter":20,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"20.37","text":"The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2020%3A37/3"}
{"id":7485,"verse_id":"ACT.21.1","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.1","text":"This marks the beginning of another “ we ” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A1/2"}
{"id":7486,"verse_id":"ACT.21.1","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"21.1","text":"Cos was an island in the Aegean Sea.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A1/6"}
{"id":7487,"verse_id":"ACT.21.1","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"7","reference":"21.1","text":"Rhodes was an island off the southwestern coast of Asia Minor.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A1/7"}
{"id":7488,"verse_id":"ACT.21.1","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":1,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"8","reference":"21.1","text":"Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A1/8"}
{"id":7489,"verse_id":"ACT.21.2","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.2","text":"Phoenicia was the name of an area along the Mediterranean coast north of Palestine.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A2/2"}
{"id":7490,"verse_id":"ACT.21.3","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.3","text":"Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A3/1"}
{"id":7491,"verse_id":"ACT.21.3","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.3","text":"The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A3/2"}
{"id":7492,"verse_id":"ACT.21.3","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":3,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.3","text":"Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage. map For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A3/4"}
{"id":7493,"verse_id":"ACT.21.4","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.4","text":"Although they told this to Paul through the Spirit , it appears Paul had a choice here (see v. 14 ). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A4/4"}
{"id":7494,"verse_id":"ACT.21.5","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"21.5","text":"On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A5/5"}
{"id":7495,"verse_id":"ACT.21.6","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.6","text":"These words are part of v. 5 in the standard critical Greek text.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A6/2"}
{"id":7496,"verse_id":"ACT.21.7","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.7","text":"Tyre was a city and seaport on the coast of Phoenicia.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A7/1"}
{"id":7497,"verse_id":"ACT.21.7","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.7","text":"Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A7/2"}
{"id":7498,"verse_id":"ACT.21.8","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.8","text":"Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . This was another 40 mi (65 km). map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A8/2"}
{"id":7499,"verse_id":"ACT.21.8","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.8","text":"Philip was one of the seven deacons appointed in the Jerusalem church ( Acts 6:1-7 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A8/4"}
{"id":7500,"verse_id":"ACT.21.9","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.9","text":"This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A9/2"}
{"id":7501,"verse_id":"ACT.21.10","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.10","text":"Agabus also appeared in Acts 11:28 . He was from Jerusalem, so the two churches were still in contact with one another.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A10/2"}
{"id":7502,"verse_id":"ACT.21.11","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.11","text":"The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A11/3"}
{"id":7503,"verse_id":"ACT.21.14","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.14","text":"“The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A14/3"}
{"id":7504,"verse_id":"ACT.21.16","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.16","text":"Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A16/1"}
{"id":7505,"verse_id":"ACT.21.19","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.19","text":"Note how Paul credited God with the success of his ministry.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A19/4"}
{"id":7506,"verse_id":"ACT.21.20","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.20","text":"That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers ( 1 Cor 7:18-19 ; Acts 16:3 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A20/4"}
{"id":7507,"verse_id":"ACT.21.21","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.21","text":"That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A21/3"}
{"id":7508,"verse_id":"ACT.21.24","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.24","text":"That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews ( 1 Cor 9:15-22 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A24/1"}
{"id":7509,"verse_id":"ACT.21.24","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"21.24","text":"The law refers to the law of Moses.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A24/7"}
{"id":7510,"verse_id":"ACT.21.25","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.25","text":"What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law ( Lev 17:13-14 ) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A25/4"}
{"id":7511,"verse_id":"ACT.21.26","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.26","text":"The days of purification refers to the days of ritual cleansing.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A26/4"}
{"id":7512,"verse_id":"ACT.21.28","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.28","text":"The law refers to the law of Moses.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A28/2"}
{"id":7513,"verse_id":"ACT.21.31","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"21.31","text":"A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A31/5"}
{"id":7514,"verse_id":"ACT.21.32","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.32","text":"See the note on the word centurion in 10:1 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A32/3"}
{"id":7515,"verse_id":"ACT.21.32","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"21.32","text":"The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A32/7"}
{"id":7516,"verse_id":"ACT.21.35","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.35","text":"Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A35/2"}
{"id":7517,"verse_id":"ACT.21.37","translation_id":"net-engnet","book_id":"ACT","chapter":21,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"21.37","text":"“Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Acts%2021%3A37/7"}
{"id":7518,"verse_id":"ACT.22.1","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.1","text":"Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10 ff.; 25:8, 16; and 26:1 ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A1/1"}
{"id":7519,"verse_id":"ACT.22.3","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"22.3","text":", which place a comma after ταύτῃ ( tauth ), has been followed in the translation. Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34 . He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16 ), and was highly regarded in later rabbinic tradition.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A3/5"}
{"id":7520,"verse_id":"ACT.22.4","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.4","text":"That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A4/2"}
{"id":7521,"verse_id":"ACT.22.12","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.12","text":"The law refers to the law of Moses.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A12/2"}
{"id":7522,"verse_id":"ACT.22.14","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.14","text":"The Righteous One is a reference to Jesus Christ ( Acts 3:14 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A14/4"}
{"id":7523,"verse_id":"ACT.22.16","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.16","text":"The expression have your sins washed away means “have your sins purified” (the washing is figurative).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A16/3"}
{"id":7524,"verse_id":"ACT.22.16","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"22.16","text":"The expression calling on his name describes the confession of the believer: Acts 2:17-38 , esp. v. 38; Rom 10:12-13 ; 1 Cor 1:2 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A16/4"}
{"id":7525,"verse_id":"ACT.22.20","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.20","text":"Now Paul referred to Stephen as your witness , and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A20/1"}
{"id":7526,"verse_id":"ACT.22.20","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.20","text":"When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A20/2"}
{"id":7527,"verse_id":"ACT.22.23","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"22.23","text":"The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A23/3"}
{"id":7528,"verse_id":"ACT.22.24","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"22.24","text":"To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A24/6"}
{"id":7529,"verse_id":"ACT.22.25","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.25","text":"See the note on the word centurion in 10:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A25/2"}
{"id":7530,"verse_id":"ACT.22.26","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.26","text":"See the note on the word centurion in 10:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A26/1"}
{"id":7531,"verse_id":"ACT.22.28","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"22.28","text":"Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A28/2"}
{"id":7532,"verse_id":"ACT.22.29","translation_id":"net-engnet","book_id":"ACT","chapter":22,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"22.29","text":"Had him tied up. Perhaps a reference to the chains in Acts 21:33 , or the preparations for the lashing in Acts 22:25 . A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27 . The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2022%3A29/6"}
{"id":7533,"verse_id":"ACT.23.3","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.3","text":"You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος ). Paul was claiming that the man’s response was two-faced ( Ezek 13:10-16 ; Matt 23:27-28 ). See also Deut 28:22 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A3/1"}
{"id":7534,"verse_id":"ACT.23.5","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.5","text":"A quotation from Exod 22:28 . This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A5/3"}
{"id":7535,"verse_id":"ACT.23.6","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.6","text":"See the note on Sadducees in 4:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A6/2"}
{"id":7536,"verse_id":"ACT.23.6","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.6","text":"See the note on Pharisee in 5:34 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A6/3"}
{"id":7537,"verse_id":"ACT.23.9","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"23.9","text":"“We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A9/5"}
{"id":7538,"verse_id":"ACT.23.11","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"23.11","text":"The presence of the Lord indicated the vindicating presence and direction of God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A11/1"}
{"id":7539,"verse_id":"ACT.23.11","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"23.11","text":"Like Jesus went to Jerusalem, Paul would now go to Rome . This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first). map For location see JP4-A1 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A11/6"}
{"id":7540,"verse_id":"ACT.23.14","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.14","text":"They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A14/3"}
{"id":7541,"verse_id":"ACT.23.15","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"23.15","text":"“We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A15/6"}
{"id":7542,"verse_id":"ACT.23.17","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.17","text":"See the note on the word centurion in 10:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A17/2"}
{"id":7543,"verse_id":"ACT.23.23","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.23","text":"See the note on the word centurion in 10:1 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A23/3"}
{"id":7544,"verse_id":"ACT.23.23","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"23.23","text":"Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . This was a journey of about 65 mi (just over 100 km). map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A23/4"}
{"id":7545,"verse_id":"ACT.23.24","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.24","text":"Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus ( History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A24/2"}
{"id":7546,"verse_id":"ACT.23.26","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.26","text":"Governor Felix. See the note on Felix in v. 24 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A26/2"}
{"id":7547,"verse_id":"ACT.23.31","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"23.31","text":"Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus ( Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A31/3"}
{"id":7548,"verse_id":"ACT.23.33","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"23.33","text":"Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . It was about 30 mi (50 km) from Antipatris.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A33/2"}
{"id":7549,"verse_id":"ACT.23.34","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"23.34","text":"Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A34/5"}
{"id":7550,"verse_id":"ACT.23.34","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":34,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"23.34","text":"Cilicia was a province in northeastern Asia Minor.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A34/7"}
{"id":7551,"verse_id":"ACT.23.35","translation_id":"net-engnet","book_id":"ACT","chapter":23,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"23.35","text":"Herod’s palace ( Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2023%3A35/4"}
{"id":7552,"verse_id":"ACT.24.1","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.1","text":"Ananias was in office from a.d. 47-59.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A1/1"}
{"id":7553,"verse_id":"ACT.24.2","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"24.2","text":"References to peaceful rule , reforms , and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A2/7"}
{"id":7554,"verse_id":"ACT.24.3","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.3","text":"Most excellent Felix. See the note on Felix in 23:24 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A3/1"}
{"id":7555,"verse_id":"ACT.24.5","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"24.5","text":"The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A5/5"}
{"id":7556,"verse_id":"ACT.24.10","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.10","text":"“Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A10/2"}
{"id":7557,"verse_id":"ACT.24.12","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.12","text":"See the note on synagogue in 6:9 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A12/4"}
{"id":7558,"verse_id":"ACT.24.12","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"24.12","text":"A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A12/5"}
{"id":7559,"verse_id":"ACT.24.14","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"24.14","text":"That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A14/3"}
{"id":7560,"verse_id":"ACT.24.15","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.15","text":"This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A15/2"}
{"id":7561,"verse_id":"ACT.24.18","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.18","text":"Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A18/1"}
{"id":7562,"verse_id":"ACT.24.21","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.21","text":"The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A21/4"}
{"id":7563,"verse_id":"ACT.24.22","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.22","text":"See the note on Antonius Felix in 23:24 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A22/1"}
{"id":7564,"verse_id":"ACT.24.23","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.23","text":"See the note on the word centurion in 10:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A23/1"}
{"id":7565,"verse_id":"ACT.24.24","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"24.24","text":"See the note on Antonius Felix in 23:24 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A24/1"}
{"id":7566,"verse_id":"ACT.24.24","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.24","text":"It is possible that Drusilla , being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A24/2"}
{"id":7567,"verse_id":"ACT.24.25","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"24.25","text":"See the note on Felix in 23:26 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A25/4"}
{"id":7568,"verse_id":"ACT.24.27","translation_id":"net-engnet","book_id":"ACT","chapter":24,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"24.27","text":"Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus ( Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9 ), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2024%3A27/2"}
{"id":7569,"verse_id":"ACT.25.1","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.1","text":"See the note on Porcius Festus in 24:27 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A1/2"}
{"id":7570,"verse_id":"ACT.25.1","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.1","text":"Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . This was a journey of 65 mi (just over 100 km). map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A1/4"}
{"id":7571,"verse_id":"ACT.25.3","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.3","text":"Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16 ). They did not trust the Roman legal process, but preferred to take matters into their own hands.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A3/3"}
{"id":7572,"verse_id":"ACT.25.4","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.4","text":"See the note on Porcius Festus in 24:27 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A4/1"}
{"id":7573,"verse_id":"ACT.25.4","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.4","text":"Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A4/2"}
{"id":7574,"verse_id":"ACT.25.6","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"25.6","text":"Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A6/3"}
{"id":7575,"verse_id":"ACT.25.9","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.9","text":"See the note on Porcius Festus in 24:27 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A9/1"}
{"id":7576,"verse_id":"ACT.25.10","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"25.10","text":"“I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A10/5"}
{"id":7577,"verse_id":"ACT.25.11","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.11","text":"That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A11/4"}
{"id":7578,"verse_id":"ACT.25.12","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.12","text":"See the note on Porcius Festus in 24:27 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A12/2"}
{"id":7579,"verse_id":"ACT.25.12","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"25.12","text":"“To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A12/5"}
{"id":7580,"verse_id":"ACT.25.13","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.13","text":"King Agrippa was Herod Agrippa II ( a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1 ). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus ( Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A13/1"}
{"id":7581,"verse_id":"ACT.25.13","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.13","text":"Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A13/2"}
{"id":7582,"verse_id":"ACT.25.13","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":13,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.13","text":"See the note on Porcius Festus in 24:27 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A13/4"}
{"id":7583,"verse_id":"ACT.25.14","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.14","text":"See the note on Porcius Festus in 24:27 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A14/2"}
{"id":7584,"verse_id":"ACT.25.22","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.22","text":"See the note on King Agrippa in 25:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A22/1"}
{"id":7585,"verse_id":"ACT.25.22","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":22,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.22","text":"See the note on Porcius Festus in 24:27 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A22/2"}
{"id":7586,"verse_id":"ACT.25.23","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.23","text":"See the note on King Agrippa in 25:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A23/1"}
{"id":7587,"verse_id":"ACT.25.23","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"25.23","text":"See the note on Porcius Festus in 24:27 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A23/5"}
{"id":7588,"verse_id":"ACT.25.24","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.24","text":"See the note on Porcius Festus in 24:27 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A24/1"}
{"id":7589,"verse_id":"ACT.25.24","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.24","text":"See the note on King Agrippa in 25:13 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A24/2"}
{"id":7590,"verse_id":"ACT.25.24","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":24,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"6","reference":"25.24","text":"Here means “here in Caesarea.”","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A24/6"}
{"id":7591,"verse_id":"ACT.25.25","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.25","text":"He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus ( Luke 23:4, 14, 22 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A25/1"}
{"id":7592,"verse_id":"ACT.25.26","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"25.26","text":"There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A26/1"}
{"id":7593,"verse_id":"ACT.25.26","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":26,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"25.26","text":"To my lord means “to His Majesty the Emperor.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A26/2"}
{"id":7594,"verse_id":"ACT.25.26","translation_id":"net-engnet","book_id":"ACT","chapter":25,"verse":26,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"25.26","text":"See the note on King Agrippa in 25:13 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2025%3A26/4"}
{"id":7595,"verse_id":"ACT.26.1","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.1","text":"See the note on King Agrippa in 25:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A1/1"}
{"id":7596,"verse_id":"ACT.26.2","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.2","text":"See the note on King Agrippa in 25:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A2/1"}
{"id":7597,"verse_id":"ACT.26.5","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"26.5","text":"See the note on Pharisee in 5:34 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A5/5"}
{"id":7598,"verse_id":"ACT.26.11","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.11","text":"See the note on synagogue in 6:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A11/2"}
{"id":7599,"verse_id":"ACT.26.16","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.16","text":"As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2 . Paul was now an “eyewitness” of the Lord.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A16/2"}
{"id":7600,"verse_id":"ACT.26.18","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.18","text":"To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79 ; Rom 2:19; 13:12 ; 2 Cor 4:6; 6:14 ; Eph 5:8 ; Col 1:12 ; 1 Thess 5:5 . See also Luke 1:77-79; 3:3; 24:47 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A18/1"}
{"id":7601,"verse_id":"ACT.26.19","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.19","text":"See the note on King Agrippa in 25:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A19/1"}
{"id":7602,"verse_id":"ACT.26.19","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.19","text":"I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A19/2"}
{"id":7603,"verse_id":"ACT.26.20","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.20","text":"That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A20/2"}
{"id":7604,"verse_id":"ACT.26.22","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"26.22","text":"What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A22/3"}
{"id":7605,"verse_id":"ACT.26.23","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"26.23","text":"Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A23/4"}
{"id":7606,"verse_id":"ACT.26.24","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.24","text":"See the note on Porcius Festus in 24:27 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A24/2"}
{"id":7607,"verse_id":"ACT.26.25","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.25","text":"See the note on Porcius Festus in 24:27 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A25/2"}
{"id":7608,"verse_id":"ACT.26.27","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.27","text":"“Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A27/1"}
{"id":7609,"verse_id":"ACT.26.27","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.27","text":"See the note on King Agrippa in 25:13 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A27/2"}
{"id":7610,"verse_id":"ACT.26.28","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.28","text":"See the note on King Agrippa in 25:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A28/1"}
{"id":7611,"verse_id":"ACT.26.29","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.29","text":"Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A29/2"}
{"id":7612,"verse_id":"ACT.26.32","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"26.32","text":"See the note on King Agrippa in 25:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A32/1"}
{"id":7613,"verse_id":"ACT.26.32","translation_id":"net-engnet","book_id":"ACT","chapter":26,"verse":32,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"26.32","text":"See the note on Porcius Festus in 24:27 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2026%3A32/2"}
{"id":7614,"verse_id":"ACT.27.1","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.1","text":"The last “ we ” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A1/1"}
{"id":7615,"verse_id":"ACT.27.1","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.1","text":"Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A1/2"}
{"id":7616,"verse_id":"ACT.27.1","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":1,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.1","text":"See the note on the word centurion in 10:1 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A1/3"}
{"id":7617,"verse_id":"ACT.27.2","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.2","text":"Adramyttium was a seaport in Mysia on the western coast of Asia Minor.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A2/2"}
{"id":7618,"verse_id":"ACT.27.2","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"27.2","text":"A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A2/6"}
{"id":7619,"verse_id":"ACT.27.3","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.3","text":"Sidon is another seaport 75 mi (120 km) north of Caesarea. map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A3/2"}
{"id":7620,"verse_id":"ACT.27.5","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.5","text":"Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A5/2"}
{"id":7621,"verse_id":"ACT.27.5","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"27.5","text":"Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3 ) was 440 mi (700 km) and took about 15 days.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A5/4"}
{"id":7622,"verse_id":"ACT.27.5","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":5,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"27.5","text":"Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A5/5"}
{"id":7623,"verse_id":"ACT.27.6","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.6","text":"See the note on the word centurion in 10:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A6/1"}
{"id":7624,"verse_id":"ACT.27.6","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.6","text":"Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A6/3"}
{"id":7625,"verse_id":"ACT.27.7","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.7","text":"Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A7/2"}
{"id":7626,"verse_id":"ACT.27.7","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"27.7","text":"Salmone was the name of a promontory on the northeastern corner of the island of Crete . This was about 100 mi (160 km) farther along.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A7/5"}
{"id":7627,"verse_id":"ACT.27.8","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.8","text":"Lasea was a city on the southern coast of the island of Crete . This was about 60 mi (96 km) farther.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A8/3"}
{"id":7628,"verse_id":"ACT.27.9","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.9","text":"The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A9/2"}
{"id":7629,"verse_id":"ACT.27.11","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.11","text":"See the note on the word centurion in 10:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A11/1"}
{"id":7630,"verse_id":"ACT.27.12","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"27.12","text":"Phoenix was a seaport on the southern coast of the island of Crete . This was about 30 mi (48 km) further west.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A12/5"}
{"id":7631,"verse_id":"ACT.27.14","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.14","text":"Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo ( Geography 1.2.21), this was a violent northern wind.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A14/2"}
{"id":7632,"verse_id":"ACT.27.15","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.15","text":"Caught in the violent wind, the ship was driven along . They were now out of control, at the mercy of the wind and sea.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A15/3"}
{"id":7633,"verse_id":"ACT.27.16","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.16","text":"Cauda . This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda , BDAG 546 s.v. Κλαῦδα ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A16/2"}
{"id":7634,"verse_id":"ACT.27.16","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":16,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.16","text":"The ship ’ s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30 ). See L. Casson, Ships and Seamanship in the Ancient World , 248f.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A16/3"}
{"id":7635,"verse_id":"ACT.27.27","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.27","text":"The Adriatic Sea. They were now somewhere between Crete and Malta.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A27/2"}
{"id":7636,"verse_id":"ACT.27.28","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.28","text":"A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A28/2"}
{"id":7637,"verse_id":"ACT.27.28","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":28,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"27.28","text":"Here the depth was about 90 ft (27 m).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A28/4"}
{"id":7638,"verse_id":"ACT.27.31","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.31","text":"See the note on the word centurion in 10:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A31/1"}
{"id":7639,"verse_id":"ACT.27.31","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":31,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.31","text":"The pronoun you is plural in Greek.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A31/2"}
{"id":7640,"verse_id":"ACT.27.32","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.32","text":"The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A32/1"}
{"id":7641,"verse_id":"ACT.27.37","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"27.37","text":"This is a parenthetical note by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A37/2"}
{"id":7642,"verse_id":"ACT.27.39","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"27.39","text":"A beach would refer to a smooth sandy beach suitable for landing.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A39/3"}
{"id":7643,"verse_id":"ACT.27.42","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":42,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.42","text":"The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A42/1"}
{"id":7644,"verse_id":"ACT.27.43","translation_id":"net-engnet","book_id":"ACT","chapter":27,"verse":43,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"27.43","text":"See the note on the word centurion in 10:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2027%3A43/1"}
{"id":7645,"verse_id":"ACT.28.1","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.1","text":"Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm. map For location see JP4-A3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A1/2"}
{"id":7646,"verse_id":"ACT.28.4","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"28.4","text":"The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person ( Justice herself has not allowed him to live ). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A4/4"}
{"id":7647,"verse_id":"ACT.28.6","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"28.6","text":"And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A6/6"}
{"id":7648,"verse_id":"ACT.28.8","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"28.8","text":"And healed him. Here are healings like Luke 9:40; 10:30; 13:13 ; Acts 16:23 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A8/4"}
{"id":7649,"verse_id":"ACT.28.9","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.9","text":"Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A9/2"}
{"id":7650,"verse_id":"ACT.28.10","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"28.10","text":"They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A10/4"}
{"id":7651,"verse_id":"ACT.28.12","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.12","text":"Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A12/2"}
{"id":7652,"verse_id":"ACT.28.13","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.13","text":"Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A13/2"}
{"id":7653,"verse_id":"ACT.28.13","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"28.13","text":"Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A13/4"}
{"id":7654,"verse_id":"ACT.28.14","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.14","text":"That is, some fellow Christians.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A14/3"}
{"id":7655,"verse_id":"ACT.28.15","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.15","text":"Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A15/1"}
{"id":7656,"verse_id":"ACT.28.15","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"28.15","text":"The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον ). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” ( Satires 1.5.3).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A15/2"}
{"id":7657,"verse_id":"ACT.28.15","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":15,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.15","text":"Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A15/3"}
{"id":7658,"verse_id":"ACT.28.18","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.18","text":"They wanted to release me . See Acts 25:23-27 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A18/3"}
{"id":7659,"verse_id":"ACT.28.20","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"28.20","text":"The hope of Israel. A reference to Israel’s messianic hope . Paul’s preaching was in continuity with this Jewish hope ( Acts 1:3; 8:12; 14:22; 19:8; 20:25 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A20/1"}
{"id":7660,"verse_id":"ACT.28.23","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"8","reference":"28.23","text":"Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A23/8"}
{"id":7661,"verse_id":"ACT.28.24","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.24","text":"Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts ( 13:46; 18:6 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A24/3"}
{"id":7662,"verse_id":"ACT.28.27","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.27","text":"Note how the failure to respond to the message of the gospel is seen as a failure to turn .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A27/3"}
{"id":7663,"verse_id":"ACT.28.27","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"28.27","text":"A quotation from Isa 6:9-10 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A27/4"}
{"id":7664,"verse_id":"ACT.28.28","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.28","text":"The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion ( Acts 13:44-47 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A28/3"}
{"id":7665,"verse_id":"ACT.28.31","translation_id":"net-engnet","book_id":"ACT","chapter":28,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"28.31","text":"Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Acts%2028%3A31/3"}
{"id":7666,"verse_id":"ROM.1.4","translation_id":"net-engnet","book_id":"ROM","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.4","text":"Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος ( Jorisqentos , from ὁρίζω , Jorizw ) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh ( with respect to the flesh , v. 3 ) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%201%3A4/1"}
{"id":7667,"verse_id":"ROM.1.11","translation_id":"net-engnet","book_id":"ROM","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.11","text":"Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%201%3A11/1"}
{"id":7668,"verse_id":"ROM.1.13","translation_id":"net-engnet","book_id":"ROM","chapter":1,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.13","text":"The expression “I do not want you to be unaware [ Grk ignorant]” also occurs in 1 Cor 10:1; 12:1 ; 1 Thess 4:13 . Paul uses the phrase to signal that he is about to say something very important.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%201%3A13/1"}
{"id":7669,"verse_id":"ROM.1.16","translation_id":"net-engnet","book_id":"ROM","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.16","text":"Here the Greek refers to anyone who is not Jewish.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%201%3A16/1"}
{"id":7670,"verse_id":"ROM.1.17","translation_id":"net-engnet","book_id":"ROM","chapter":1,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.17","text":"A quotation from Hab 2:4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Romans%201%3A17/4"}
{"id":7671,"verse_id":"ROM.1.23","translation_id":"net-engnet","book_id":"ROM","chapter":1,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.23","text":"Possibly an allusion to Ps 106:19-20 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%201%3A23/2"}
{"id":7672,"verse_id":"ROM.1.24","translation_id":"net-engnet","book_id":"ROM","chapter":1,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.24","text":"Possibly an allusion to Ps 81:12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%201%3A24/1"}
{"id":7673,"verse_id":"ROM.1.32","translation_id":"net-engnet","book_id":"ROM","chapter":1,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.32","text":"“Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19 ; Gal 5:19-21 ; 1 Tim 1:9-10 ; and 1 Pet 4:3 . An example from the intertestamental period can be found in Wis 14:25-26.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%201%3A32/3"}
{"id":7674,"verse_id":"ROM.2.1","translation_id":"net-engnet","book_id":"ROM","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.1","text":"Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10 . (5) Paul’s material in is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People , 123); another who sees as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in –30 provide the background for ; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%202%3A1/1"}
{"id":7675,"verse_id":"ROM.2.6","translation_id":"net-engnet","book_id":"ROM","chapter":2,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.6","text":"A quotation from Ps 62:12 ; Prov 24:12 ; a close approximation to Matt 16:27 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%202%3A6/3"}
{"id":7676,"verse_id":"ROM.2.9","translation_id":"net-engnet","book_id":"ROM","chapter":2,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.9","text":"Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%202%3A9/3"}
{"id":7677,"verse_id":"ROM.2.12","translation_id":"net-engnet","book_id":"ROM","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.12","text":"This is the first occurrence of law ( nomos ) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer ( Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%202%3A12/1"}
{"id":7678,"verse_id":"ROM.2.14","translation_id":"net-engnet","book_id":"ROM","chapter":2,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.14","text":"Gentile is a NT term for a non-Jew.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%202%3A14/1"}
{"id":7679,"verse_id":"ROM.2.16","translation_id":"net-engnet","book_id":"ROM","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.16","text":"On my gospel cf. Rom 16:25 ; 2 Tim 2:8 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%202%3A16/3"}
{"id":7680,"verse_id":"ROM.2.17","translation_id":"net-engnet","book_id":"ROM","chapter":2,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.17","text":"The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%202%3A17/1"}
{"id":7681,"verse_id":"ROM.2.24","translation_id":"net-engnet","book_id":"ROM","chapter":2,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.24","text":"A quotation from Isa 52:5 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%202%3A24/1"}
{"id":7682,"verse_id":"ROM.2.25","translation_id":"net-engnet","book_id":"ROM","chapter":2,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.25","text":"Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14 . Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn ( Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision ( περιτομή , peritomh ) and uncircumcision ( ἀκροβυστία , akrobustia ) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%202%3A25/1"}
{"id":7683,"verse_id":"ROM.2.29","translation_id":"net-engnet","book_id":"ROM","chapter":2,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.29","text":"On circumcision is of the heart see Lev 26:41 ; Deut 10:16 ; Jer 4:4 ; Ezek 44:9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%202%3A29/1"}
{"id":7684,"verse_id":"ROM.3.12","translation_id":"net-engnet","book_id":"ROM","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.12","text":"Verses 10-12 are a quotation from Ps 14:1-3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%203%3A12/1"}
{"id":7685,"verse_id":"ROM.3.13","translation_id":"net-engnet","book_id":"ROM","chapter":3,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.13","text":"A quotation from Pss 5:9; 140:3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%203%3A13/2"}
{"id":7686,"verse_id":"ROM.3.14","translation_id":"net-engnet","book_id":"ROM","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.14","text":"A quotation from Ps 10:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%203%3A14/2"}
{"id":7687,"verse_id":"ROM.3.17","translation_id":"net-engnet","book_id":"ROM","chapter":3,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.17","text":"Rom 3:15-17 is a quotation from Isa 59:7-8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%203%3A17/1"}
{"id":7688,"verse_id":"ROM.3.18","translation_id":"net-engnet","book_id":"ROM","chapter":3,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.18","text":"A quotation from Ps 36:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%203%3A18/1"}
{"id":7689,"verse_id":"ROM.3.20","translation_id":"net-engnet","book_id":"ROM","chapter":3,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.20","text":"An allusion to Ps 143:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%203%3A20/1"}
{"id":7690,"verse_id":"ROM.4.3","translation_id":"net-engnet","book_id":"ROM","chapter":4,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.3","text":"A quotation from Gen 15:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%204%3A3/2"}
{"id":7691,"verse_id":"ROM.4.8","translation_id":"net-engnet","book_id":"ROM","chapter":4,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.8","text":"A quotation from Ps 32:1-2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%204%3A8/3"}
{"id":7692,"verse_id":"ROM.4.9","translation_id":"net-engnet","book_id":"ROM","chapter":4,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.9","text":"See the note on “circumcision” in 2:25 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%204%3A9/3"}
{"id":7693,"verse_id":"ROM.4.9","translation_id":"net-engnet","book_id":"ROM","chapter":4,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.9","text":"A quotation from Gen 15:6 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Romans%204%3A9/5"}
{"id":7694,"verse_id":"ROM.4.13","translation_id":"net-engnet","book_id":"ROM","chapter":4,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.13","text":"Although a singular noun, the promise is collective and does not refer only to Gen 12:7 , but as D. Moo ( Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants ( Gen 12:2 ), possession of the land ( Gen 13:15-17 ), and his becoming the vehicle of blessing to all people ( Gen 12:13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%204%3A13/1"}
{"id":7695,"verse_id":"ROM.4.18","translation_id":"net-engnet","book_id":"ROM","chapter":4,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.18","text":"A quotation from Gen 17:5 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%204%3A18/3"}
{"id":7696,"verse_id":"ROM.4.18","translation_id":"net-engnet","book_id":"ROM","chapter":4,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.18","text":"A quotation from Gen 15:5 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Romans%204%3A18/5"}
{"id":7697,"verse_id":"ROM.4.25","translation_id":"net-engnet","book_id":"ROM","chapter":4,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.25","text":"Many scholars regard Rom 4:25 to be poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus , and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Romans%204%3A25/4"}
{"id":7698,"verse_id":"ROM.5.1","translation_id":"net-engnet","book_id":"ROM","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.1","text":"Many interpreters see Rom 5:1 as beginning the second major division of the letter.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%205%3A1/1"}
{"id":7699,"verse_id":"ROM.5.5","translation_id":"net-engnet","book_id":"ROM","chapter":5,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.5","text":"On the OT background of the Spirit being poured out , see Isa 32:15 ; Joel 2:28-29 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%205%3A5/2"}
{"id":7700,"verse_id":"ROM.5.7","translation_id":"net-engnet","book_id":"ROM","chapter":5,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.7","text":"Verse 7 forms something of a parenthetical comment in Paul’s argument.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%205%3A7/1"}
{"id":7701,"verse_id":"ROM.5.15","translation_id":"net-engnet","book_id":"ROM","chapter":5,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.15","text":"Here the one man refers to Adam (cf. 5:14 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%205%3A15/2"}
{"id":7702,"verse_id":"ROM.5.17","translation_id":"net-engnet","book_id":"ROM","chapter":5,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.17","text":"Here the one man refers to Adam (cf. 5:14 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%205%3A17/1"}
{"id":7703,"verse_id":"ROM.5.18","translation_id":"net-engnet","book_id":"ROM","chapter":5,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.18","text":"One transgression refers to the sin of Adam in Gen 3:1-24 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Romans%205%3A18/5"}
{"id":7704,"verse_id":"ROM.5.18","translation_id":"net-engnet","book_id":"ROM","chapter":5,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"5.18","text":"The one righteous act refers to Jesus’ death on the cross.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Romans%205%3A18/6"}
{"id":7705,"verse_id":"ROM.5.19","translation_id":"net-engnet","book_id":"ROM","chapter":5,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.19","text":"Here the one man refers to Adam (cf. 5:14 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%205%3A19/1"}
{"id":7706,"verse_id":"ROM.5.19","translation_id":"net-engnet","book_id":"ROM","chapter":5,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.19","text":"One man refers here to Jesus Christ.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%205%3A19/3"}
{"id":7707,"verse_id":"ROM.6.7","translation_id":"net-engnet","book_id":"ROM","chapter":6,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.7","text":"Verse 7 forms something of a parenthetical comment in Paul’s argument.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%206%3A7/1"}
{"id":7708,"verse_id":"ROM.7.1","translation_id":"net-engnet","book_id":"ROM","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.1","text":"Here person refers to a human being.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%207%3A1/2"}
{"id":7709,"verse_id":"ROM.7.7","translation_id":"net-engnet","book_id":"ROM","chapter":7,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.7","text":"Romans 7:7-25 . There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus . A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25 . The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin ( 8:4-6, 9 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%207%3A7/1"}
{"id":7710,"verse_id":"ROM.7.7","translation_id":"net-engnet","book_id":"ROM","chapter":7,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.7","text":"A quotation from Exod 20:17 and Deut 5:21 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%207%3A7/3"}
{"id":7711,"verse_id":"ROM.8.11","translation_id":"net-engnet","book_id":"ROM","chapter":8,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.11","text":"The one who raised Jesus from the dead refers to God (also in the following clause).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%208%3A11/1"}
{"id":7712,"verse_id":"ROM.8.13","translation_id":"net-engnet","book_id":"ROM","chapter":8,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.13","text":"This remark is parenthetical to Paul’s argument.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%208%3A13/2"}
{"id":7713,"verse_id":"ROM.8.27","translation_id":"net-engnet","book_id":"ROM","chapter":8,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.27","text":"He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%208%3A27/1"}
{"id":7714,"verse_id":"ROM.8.33","translation_id":"net-engnet","book_id":"ROM","chapter":8,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.33","text":"An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect ” is plural here).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%208%3A33/1"}
{"id":7715,"verse_id":"ROM.8.36","translation_id":"net-engnet","book_id":"ROM","chapter":8,"verse":36,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.36","text":"A quotation from Ps 44:22 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%208%3A36/1"}
{"id":7716,"verse_id":"ROM.9.1","translation_id":"net-engnet","book_id":"ROM","chapter":9,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.1","text":"Rom 9:1 – 11:36 . These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans , 261 and 267). But other recent scholars have challenged the idea that –11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “ Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%209%3A1/1"}
{"id":7717,"verse_id":"ROM.9.9","translation_id":"net-engnet","book_id":"ROM","chapter":9,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.9","text":"A quotation from Gen 18:10, 14 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%209%3A9/3"}
{"id":7718,"verse_id":"ROM.9.12","translation_id":"net-engnet","book_id":"ROM","chapter":9,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.12","text":"A quotation from Gen 25:23 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%209%3A12/2"}
{"id":7719,"verse_id":"ROM.9.13","translation_id":"net-engnet","book_id":"ROM","chapter":9,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.13","text":"A quotation from Mal 1:2-3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%209%3A13/1"}
{"id":7720,"verse_id":"ROM.9.15","translation_id":"net-engnet","book_id":"ROM","chapter":9,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.15","text":"A quotation from Exod 33:19 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%209%3A15/1"}
{"id":7721,"verse_id":"ROM.9.16","translation_id":"net-engnet","book_id":"ROM","chapter":9,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.16","text":"There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%209%3A16/1"}
{"id":7722,"verse_id":"ROM.9.17","translation_id":"net-engnet","book_id":"ROM","chapter":9,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.17","text":"Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh . What he means is that the scripture he cites refers (or can be applied) to Pharaoh.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%209%3A17/1"}
{"id":7723,"verse_id":"ROM.9.17","translation_id":"net-engnet","book_id":"ROM","chapter":9,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.17","text":"A quotation from Exod 9:16 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%209%3A17/2"}
{"id":7724,"verse_id":"ROM.9.18","translation_id":"net-engnet","book_id":"ROM","chapter":9,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.18","text":"There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%209%3A18/1"}
{"id":7725,"verse_id":"ROM.9.20","translation_id":"net-engnet","book_id":"ROM","chapter":9,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.20","text":"A quotation from Isa 29:16; 45:9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%209%3A20/3"}
{"id":7726,"verse_id":"ROM.9.25","translation_id":"net-engnet","book_id":"ROM","chapter":9,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.25","text":"A quotation from Hos 2:23 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%209%3A25/2"}
{"id":7727,"verse_id":"ROM.9.26","translation_id":"net-engnet","book_id":"ROM","chapter":9,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.26","text":"A quotation from Hos 1:10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%209%3A26/2"}
{"id":7728,"verse_id":"ROM.9.29","translation_id":"net-engnet","book_id":"ROM","chapter":9,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"9.29","text":"A quotation from Isa 1:9 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%209%3A29/3"}
{"id":7729,"verse_id":"ROM.9.33","translation_id":"net-engnet","book_id":"ROM","chapter":9,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.33","text":"A quotation from Isa 28:16; 8:14 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%209%3A33/2"}
{"id":7730,"verse_id":"ROM.10.5","translation_id":"net-engnet","book_id":"ROM","chapter":10,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.5","text":"A quotation from Lev 18:5 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2010%3A5/1"}
{"id":7731,"verse_id":"ROM.10.6","translation_id":"net-engnet","book_id":"ROM","chapter":10,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.6","text":"A quotation from Deut 9:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2010%3A6/1"}
{"id":7732,"verse_id":"ROM.10.6","translation_id":"net-engnet","book_id":"ROM","chapter":10,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.6","text":"A quotation from Deut 30:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%2010%3A6/2"}
{"id":7733,"verse_id":"ROM.10.7","translation_id":"net-engnet","book_id":"ROM","chapter":10,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.7","text":"A quotation from Deut 30:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2010%3A7/1"}
{"id":7734,"verse_id":"ROM.10.8","translation_id":"net-engnet","book_id":"ROM","chapter":10,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.8","text":"A quotation from Deut 30:14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2010%3A8/1"}
{"id":7735,"verse_id":"ROM.10.11","translation_id":"net-engnet","book_id":"ROM","chapter":10,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.11","text":"A quotation from Isa 28:16 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2010%3A11/1"}
{"id":7736,"verse_id":"ROM.10.13","translation_id":"net-engnet","book_id":"ROM","chapter":10,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.13","text":"A quotation from Joel 2:32 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2010%3A13/1"}
{"id":7737,"verse_id":"ROM.10.15","translation_id":"net-engnet","book_id":"ROM","chapter":10,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.15","text":"A quotation from Isa 52:7 ; Nah 1:15 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%2010%3A15/3"}
{"id":7738,"verse_id":"ROM.10.16","translation_id":"net-engnet","book_id":"ROM","chapter":10,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.16","text":"A quotation from Isa 53:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2010%3A16/1"}
{"id":7739,"verse_id":"ROM.10.18","translation_id":"net-engnet","book_id":"ROM","chapter":10,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"10.18","text":"A quotation from Ps 19:4 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Romans%2010%3A18/4"}
{"id":7740,"verse_id":"ROM.10.19","translation_id":"net-engnet","book_id":"ROM","chapter":10,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.19","text":"A quotation from Deut 32:21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%2010%3A19/2"}
{"id":7741,"verse_id":"ROM.10.20","translation_id":"net-engnet","book_id":"ROM","chapter":10,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.20","text":"A quotation from Isa 65:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2010%3A20/1"}
{"id":7742,"verse_id":"ROM.10.21","translation_id":"net-engnet","book_id":"ROM","chapter":10,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.21","text":"A quotation from Isa 65:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2010%3A21/1"}
{"id":7743,"verse_id":"ROM.11.3","translation_id":"net-engnet","book_id":"ROM","chapter":11,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.3","text":"A quotation from 1 Kgs 19:10, 14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2011%3A3/1"}
{"id":7744,"verse_id":"ROM.11.4","translation_id":"net-engnet","book_id":"ROM","chapter":11,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.4","text":"A quotation from 1 Kgs 19:18 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%2011%3A4/3"}
{"id":7745,"verse_id":"ROM.11.8","translation_id":"net-engnet","book_id":"ROM","chapter":11,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.8","text":"A quotation from Deut 29:4 ; Isa 29:10 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2011%3A8/1"}
{"id":7746,"verse_id":"ROM.11.10","translation_id":"net-engnet","book_id":"ROM","chapter":11,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.10","text":"A quotation from Ps 69:22-23 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2011%3A10/1"}
{"id":7747,"verse_id":"ROM.11.16","translation_id":"net-engnet","book_id":"ROM","chapter":11,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.16","text":"Most interpreters see Paul as making use of a long-standing metaphor of the olive tree ( the root…the branches ) as a symbol for Israel. See, in this regard, Jer 11:16, 19 . A. T. Hanson, Studies in Paul’s Technique and Theology , 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%2011%3A16/2"}
{"id":7748,"verse_id":"ROM.11.27","translation_id":"net-engnet","book_id":"ROM","chapter":11,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.27","text":"A quotation from Isa 59:20-21 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2011%3A27/1"}
{"id":7749,"verse_id":"ROM.11.27","translation_id":"net-engnet","book_id":"ROM","chapter":11,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.27","text":"A quotation from Isa 27:9 ; Jer 31:33-34 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%2011%3A27/2"}
{"id":7750,"verse_id":"ROM.11.34","translation_id":"net-engnet","book_id":"ROM","chapter":11,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.34","text":"A quotation from Isa 40:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2011%3A34/1"}
{"id":7751,"verse_id":"ROM.11.35","translation_id":"net-engnet","book_id":"ROM","chapter":11,"verse":35,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.35","text":"A quotation from Job 41:11 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%2011%3A35/3"}
{"id":7752,"verse_id":"ROM.12.2","translation_id":"net-engnet","book_id":"ROM","chapter":12,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"12.2","text":"The verb translated test and approve ( δοκιμάζω , dokimazw ) carries the sense of “test with a positive outcome,” “test so as to approve.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%2012%3A2/3"}
{"id":7753,"verse_id":"ROM.12.19","translation_id":"net-engnet","book_id":"ROM","chapter":12,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.19","text":"A quotation from Deut 32:35 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%2012%3A19/2"}
{"id":7754,"verse_id":"ROM.12.20","translation_id":"net-engnet","book_id":"ROM","chapter":12,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.20","text":"A quotation from Prov 25:21-22 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2012%3A20/1"}
{"id":7755,"verse_id":"ROM.13.9","translation_id":"net-engnet","book_id":"ROM","chapter":13,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.9","text":"A quotation from Exod 20:13-15, 17 ; Deut 5:17-19, 21 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%2013%3A9/2"}
{"id":7756,"verse_id":"ROM.13.9","translation_id":"net-engnet","book_id":"ROM","chapter":13,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.9","text":"A quotation from Lev 19:18 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%2013%3A9/3"}
{"id":7757,"verse_id":"ROM.14.10","translation_id":"net-engnet","book_id":"ROM","chapter":14,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"14.10","text":"The judgment seat ( βῆμα , bhma ) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora , the public square or marketplace in the center of a city.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Romans%2014%3A10/3"}
{"id":7758,"verse_id":"ROM.14.11","translation_id":"net-engnet","book_id":"ROM","chapter":14,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.11","text":"A quotation from Isa 45:23 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2014%3A11/1"}
{"id":7759,"verse_id":"ROM.14.20","translation_id":"net-engnet","book_id":"ROM","chapter":14,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.20","text":"Here clean refers to food being ceremonially clean.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2014%3A20/1"}
{"id":7760,"verse_id":"ROM.15.3","translation_id":"net-engnet","book_id":"ROM","chapter":15,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.3","text":"A quotation from Ps 69:9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2015%3A3/1"}
{"id":7761,"verse_id":"ROM.15.9","translation_id":"net-engnet","book_id":"ROM","chapter":15,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.9","text":"A quotation from Ps 18:49 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Romans%2015%3A9/2"}
{"id":7762,"verse_id":"ROM.15.10","translation_id":"net-engnet","book_id":"ROM","chapter":15,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.10","text":"A quotation from Deut 32:43 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2015%3A10/1"}
{"id":7763,"verse_id":"ROM.15.11","translation_id":"net-engnet","book_id":"ROM","chapter":15,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.11","text":"A quotation from Ps 117:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2015%3A11/1"}
{"id":7764,"verse_id":"ROM.15.12","translation_id":"net-engnet","book_id":"ROM","chapter":15,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.12","text":"A quotation from Isa 11:10 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2015%3A12/1"}
{"id":7765,"verse_id":"ROM.15.21","translation_id":"net-engnet","book_id":"ROM","chapter":15,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.21","text":"A quotation from Isa 52:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2015%3A21/1"}
{"id":7766,"verse_id":"ROM.16.3","translation_id":"net-engnet","book_id":"ROM","chapter":16,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.3","text":"On Prisca and Aquila see also Acts 18:2, 18, 26 ; 1 Cor 16:19 ; 2 Tim 4:19 . In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2016%3A3/1"}
{"id":7767,"verse_id":"ROM.16.5","translation_id":"net-engnet","book_id":"ROM","chapter":16,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.5","text":"The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2016%3A5/1"}
{"id":7768,"verse_id":"ROM.16.12","translation_id":"net-engnet","book_id":"ROM","chapter":16,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"16.12","text":"The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Romans%2016%3A12/1"}
{"id":7769,"verse_id":"1CO.1.5","translation_id":"net-engnet","book_id":"1CO","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.5","text":"Made rich refers to how God richly blessed the Corinthians with an abundance of spiritual gifts (cf. v. 7 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%201%3A5/1"}
{"id":7770,"verse_id":"1CO.1.5","translation_id":"net-engnet","book_id":"1CO","chapter":1,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.5","text":"Speech and knowledge refer to the spiritual gifts God had blessed them with (as v. 7 confirms). Paul will discuss certain abuses of their gifts in chapters 12-14 , but he thanks God for their giftedness.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%201%3A5/2"}
{"id":7771,"verse_id":"1CO.1.7","translation_id":"net-engnet","book_id":"1CO","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.7","text":"The revelation of our Lord Jesus Christ refers to the Lord’s return, when he will be revealed (cf. the reference to the day of our Lord Jesus Christ in v. 8 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%201%3A7/1"}
{"id":7772,"verse_id":"1CO.1.19","translation_id":"net-engnet","book_id":"1CO","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.19","text":"A quotation from Isa 29:14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%201%3A19/1"}
{"id":7773,"verse_id":"1CO.1.31","translation_id":"net-engnet","book_id":"1CO","chapter":1,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.31","text":"A quotation from Jer 9:24 . The themes of have influenced Paul’s presentation in vv. 26-31 . Jeremiah calls upon the wise, the strong, and the wealthy not to trust in their resources but in their knowledge of the true God – and so to boast in the Lord . Paul addresses the same three areas of human pride.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%201%3A31/1"}
{"id":7774,"verse_id":"1CO.2.9","translation_id":"net-engnet","book_id":"1CO","chapter":2,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.9","text":"A quotation from Isa 64:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%202%3A9/2"}
{"id":7775,"verse_id":"1CO.2.16","translation_id":"net-engnet","book_id":"1CO","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.16","text":"A quotation from Isa 40:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%202%3A16/1"}
{"id":7776,"verse_id":"1CO.3.2","translation_id":"net-engnet","book_id":"1CO","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"Milk refers figuratively to basic or elementary Christian teaching. Paul’s point was that the Corinthian believers he was writing to here were not mature enough to receive more advanced teaching. This was not a problem at the time, when they were recent converts, but the problem now is that they are still not ready .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%203%3A2/1"}
{"id":7777,"verse_id":"1CO.3.6","translation_id":"net-engnet","book_id":"1CO","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.6","text":"The expression I planted is generally taken to mean that Paul founded the church at Corinth. Later Apollos had a significant ministry there ( watered ). See also v. 10 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%203%3A6/1"}
{"id":7778,"verse_id":"1CO.3.12","translation_id":"net-engnet","book_id":"1CO","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.12","text":"The various materials described here, both valuable ( gold, silver, precious stones ) and worthless ( wood, hay, or straw ) refer to the quality of work built on the foundation , or possibly to the motivation of those doing the building. The materials themselves have been understood (1) as deeds or (2) as people (since ultimately the passage is addressing those who minister to others).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%203%3A12/1"}
{"id":7779,"verse_id":"1CO.3.13","translation_id":"net-engnet","book_id":"1CO","chapter":3,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.13","text":"includes the word in brackets, indicating doubt as to its authenticity. It is unclear whether the phrase it will be revealed by fire describes the Day (subject of the previous clause) or each one’s work (subject of the clause before that).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%203%3A13/3"}
{"id":7780,"verse_id":"1CO.3.16","translation_id":"net-engnet","book_id":"1CO","chapter":3,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.16","text":"You are God’s temple refers here to the church, since the pronoun you is plural in the Greek text. (In 6:19 the same imagery is used in a different context to refer to the individual believer.)","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%203%3A16/1"}
{"id":7781,"verse_id":"1CO.3.19","translation_id":"net-engnet","book_id":"1CO","chapter":3,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.19","text":"A quotation from Job 5:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%203%3A19/1"}
{"id":7782,"verse_id":"1CO.3.20","translation_id":"net-engnet","book_id":"1CO","chapter":3,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.20","text":"A quotation from Ps 94:11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%203%3A20/1"}
{"id":7783,"verse_id":"1CO.5.6","translation_id":"net-engnet","book_id":"1CO","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.6","text":"In this passage ( 5:6-8 ) yeast represents the presence of evil within the church, specifically the immoral person described in 5:1-5 and mentioned again in 5:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%205%3A6/1"}
{"id":7784,"verse_id":"1CO.5.13","translation_id":"net-engnet","book_id":"1CO","chapter":5,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.13","text":"An allusion to Deut 17:7; 19:19; 22:21, 24; 24:7 ; cf. 1 Cor 5:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%205%3A13/1"}
{"id":7785,"verse_id":"1CO.6.12","translation_id":"net-engnet","book_id":"1CO","chapter":6,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.12","text":"All things are lawful for me. In the expressions in vv. 12-13 within quotation marks, Paul cites certain slogans the Corinthians apparently used to justify their behavior. Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%206%3A12/1"}
{"id":7786,"verse_id":"1CO.6.16","translation_id":"net-engnet","book_id":"1CO","chapter":6,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.16","text":"A quotation from Gen 2:24 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%206%3A16/3"}
{"id":7787,"verse_id":"1CO.6.18","translation_id":"net-engnet","book_id":"1CO","chapter":6,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.18","text":"It is debated whether this is a Corinthian slogan. If it is not, then Paul is essentially arguing that there are two types of sin, nonsexual sins which take place outside the body and sexual sins which are against a person’s very own body. If it is a Corinthian slogan, then it is a slogan used by the Corinthians to justify their immoral behavior. With it they are claiming that anything done in the body or through the body had no moral relevance. A decision here is very difficult, but the latter is to be preferred for two main reasons. (1) This is the most natural understanding of the statement as it is written. To construe it as a statement by Paul requires a substantial clarification in the sense (e.g., “All other sins…” [NIV]). (2) Theologically the former is more difficult: Why would Paul single out sexual sins as more intrinsically related to the body than other sins, such as gluttony or drunkenness? For these reasons, it is more likely that the phrase in quotation marks is indeed a Corinthian slogan which Paul turns against them in the course of his argument, although the decision must be regarded as tentative.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%206%3A18/1"}
{"id":7788,"verse_id":"1CO.7.10","translation_id":"net-engnet","book_id":"1CO","chapter":7,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.10","text":"Not I, but the Lord. Here and in v. 12 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 10-11 , Paul reports the Lord’s own teaching about divorce (cf. Mark 10:5-12 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%207%3A10/1"}
{"id":7789,"verse_id":"1CO.7.12","translation_id":"net-engnet","book_id":"1CO","chapter":7,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.12","text":"I, not the Lord. Here and in v. 10 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 12-16 , Paul deals with a situation about which the Lord gave no instruction in his earthly ministry.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%207%3A12/1"}
{"id":7790,"verse_id":"1CO.7.15","translation_id":"net-engnet","book_id":"1CO","chapter":7,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.15","text":"Interpreters differ over the implication of the statement the brother or sister is not bound . One view is that the believer is “not bound to continue the marriage,” i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10-11 ) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is “not bound in regard to marriage,” i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39-40 , where a wife is said to be “bound” (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is “free” to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means “free to marry another.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%207%3A15/1"}
{"id":7791,"verse_id":"1CO.7.34","translation_id":"net-engnet","book_id":"1CO","chapter":7,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.34","text":"In context the unmarried woman would probably refer specifically to a widow, who was no longer married, as opposed to the virgin , who had never been married.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%207%3A34/1"}
{"id":7792,"verse_id":"1CO.7.38","translation_id":"net-engnet","book_id":"1CO","chapter":7,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.38","text":"1 Cor 7:36-38 . There are two common approaches to understanding the situation addressed in these verses. One view involves a father or male guardian deciding whether to give his daughter or female ward in marriage (cf. NASB, NIV margin). The evidence for this view is: (1) the phrase in v. 37 ( Grk ) “to keep his own virgin” fits this view well (“keep his own virgin [in his household]” rather than give her in marriage), but it does not fit the second view (there is little warrant for adding “her” in the way the second view translates it: “to keep her as a virgin”). (2) The verb used twice in v. 38 ( γαμίζω , gamizw ) normally means “to give in marriage” not “to get married.” The latter is usually expressed by γαμέω ( gamew ), as in v. 36 b. (3) The father deciding what is best regarding his daughter’s marriage reflects the more likely cultural situation in ancient Corinth, though it does not fit modern Western customs. While Paul gives his advice in such a situation, he does not command that marriages be arranged in this way universally. If this view is taken, the translation will read as follows: “ 7:36 If anyone thinks he is acting inappropriately toward his unmarried daughter, if she is past the bloom of youth and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his daughter unmarried, does well. 7:38 So then the one who gives his daughter in marriage does well, but the one who does not give her does better.” The other view is taken by NRSV, NIV text, NJB, REB: a single man deciding whether to marry the woman to whom he is engaged. The evidence for this view is: (1) it seems odd to use the word “virgin” (vv. 36, 37, 38 ) if “daughter” or “ward” is intended. (2) The other view requires some difficult shifting of subjects in v. 36 , whereas this view manages a more consistent subject for the various verbs used. (3) The phrases in these verses are used consistently elsewhere in this chapter to describe considerations appropriate to the engaged couple themselves (cf. vv. 9, 28, 39 ). It seems odd not to change the phrasing in speaking about a father or guardian. If this second view is taken, the translation will read as follows: “ 7:36 If anyone thinks he is acting inappropriately toward his fiancée, if his passions are too strong and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep her as his fiancée, does well. 7:38 So then, the one who marries his fiancée does well, but the one who does not marry her does better.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%207%3A38/2"}
{"id":7793,"verse_id":"1CO.8.1","translation_id":"net-engnet","book_id":"1CO","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.1","text":"“ We all have knowledge. ” Here and in v. 4 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23 ). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%208%3A1/1"}
{"id":7794,"verse_id":"1CO.8.4","translation_id":"net-engnet","book_id":"1CO","chapter":8,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.4","text":"“ An idol in this world is nothing ” and “ There is no God but one. ” Here and in v. 1 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23 ). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%208%3A4/1"}
{"id":7795,"verse_id":"1CO.9.9","translation_id":"net-engnet","book_id":"1CO","chapter":9,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.9","text":"A quotation from Deut 25:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%209%3A9/1"}
{"id":7796,"verse_id":"1CO.9.15","translation_id":"net-engnet","book_id":"1CO","chapter":9,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.15","text":"Ψ Ï lat), have a significantly smoother reading than this: ἢ τὸ καύχημά μου ἵνα τις κενώσῃ (or κενώσει ); h to kauchma mou {ina ti\" kenwsh (or kenwsei ), “than that anyone should deprive me of my boasting.” The simple replacement of οὐδείς with ἵνα essentially accomplishes the smoothing out of the text, and as such the ἵνα reading is suspect. Not only is the harder reading in keeping with Pauline style, but it is also found in the earlier and better witnesses. Paul breaks off his thought at mid-sentence (indicated by the dash in the translation) and it is somewhat difficult to determine his reason for boasting . Most likely Paul would rather die than be deprived of the boast that he had offered the gospel free of charge even though as an apostle he had the right to such support ( 9:14 ). Did he say this as a way of criticizing his opponents? Perhaps only indirectly. His focus has more to do with not hindering the gospel than what his opponents were doing ( 9:12 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%209%3A15/2"}
{"id":7797,"verse_id":"1CO.10.8","translation_id":"net-engnet","book_id":"1CO","chapter":10,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.8","text":"This incident is recorded in Num 25:1-9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2010%3A8/1"}
{"id":7798,"verse_id":"1CO.10.9","translation_id":"net-engnet","book_id":"1CO","chapter":10,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.9","text":"This incident is recorded in Num 21:5-9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2010%3A9/2"}
{"id":7799,"verse_id":"1CO.10.23","translation_id":"net-engnet","book_id":"1CO","chapter":10,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.23","text":"“ Everything is lawful. ” Here again Paul cites certain slogans the Corinthians used to justify their behavior (cf. 6:12-13; 7:1; 8:1, 4 ). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2010%3A23/1"}
{"id":7800,"verse_id":"1CO.10.26","translation_id":"net-engnet","book_id":"1CO","chapter":10,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.26","text":"A quotation from Ps 24:1 ; an allusion to Ps 50:12; 89:11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2010%3A26/1"}
{"id":7801,"verse_id":"1CO.11.10","translation_id":"net-engnet","book_id":"1CO","chapter":11,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.10","text":"Paul does not use a word specifying what type of “covering” is meant (veil, hat, etc.). The Greek word he uses here ( ἐξουσία exousia ; translated symbol of authority ) could be (1) a figure of speech that may substitute the result (the right to participate in worship) for the appropriate appearance that makes it possible (the covered head). Or (2) it refers to the outward symbol (having the head covered) as representing the inward attitude the woman is to possess (deference to male leadership in the church).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2011%3A10/1"}
{"id":7802,"verse_id":"1CO.11.10","translation_id":"net-engnet","book_id":"1CO","chapter":11,"verse":10,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.10","text":"Paul does not explain this reference to the angels , and its point is not entirely clear. It seems to reflect an awareness that angels are witnesses to church life (cf. Eph 3:10 ) and would be particularly sensitive to resistance against God’s created order.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2011%3A10/2"}
{"id":7803,"verse_id":"1CO.11.14","translation_id":"net-engnet","book_id":"1CO","chapter":11,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.14","text":"Paul does not mean nature in the sense of “the natural world” or “Mother Nature.” It denotes “the way things are” because of God’s design.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2011%3A14/1"}
{"id":7804,"verse_id":"1CO.11.15","translation_id":"net-engnet","book_id":"1CO","chapter":11,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.15","text":"No word for veil or head covering occurs in vv. 3-14 (see the note on authority in v. 10 ). That the hair is regarded by Paul as a covering in v. 15 is not necessarily an argument that the hair is the same as the head covering that he is describing in the earlier verses (esp. v. 10 ). Throughout this unit of material, Paul points out the similarities of long hair with a head covering. But his doing so seems to suggest that the two are not to be identified with each other. Precisely because they are similar they do not appear to be identical (cf. vv. 5, 6, 7, 10, 13 ). If head covering = long hair, then what does v. 6 mean (“For if a woman will not cover her head, she should cut off her hair”)? This suggests that the covering is not the same as the hair itself.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2011%3A15/1"}
{"id":7805,"verse_id":"1CO.12.30","translation_id":"net-engnet","book_id":"1CO","chapter":12,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.30","text":"The questions in vv. 29-30 all expect a negative response.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2012%3A30/1"}
{"id":7806,"verse_id":"1CO.14.4","translation_id":"net-engnet","book_id":"1CO","chapter":14,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.4","text":"The Greek term builds (himself) up does not necessarily bear positive connotations in this context.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2014%3A4/1"}
{"id":7807,"verse_id":"1CO.14.21","translation_id":"net-engnet","book_id":"1CO","chapter":14,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.21","text":"A quotation from Isa 28:11-12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2014%3A21/1"}
{"id":7808,"verse_id":"1CO.14.33","translation_id":"net-engnet","book_id":"1CO","chapter":14,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"14.33","text":"This phrase may be taken with v. 33 a.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2014%3A33/1"}
{"id":7809,"verse_id":"1CO.14.34","translation_id":"net-engnet","book_id":"1CO","chapter":14,"verse":34,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.34","text":"For they are not permitted to speak. In light of 11:2-16 , which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29 ). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for ( the law , e.g., Gen 2:18 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2014%3A34/2"}
{"id":7810,"verse_id":"1CO.15.8","translation_id":"net-engnet","book_id":"1CO","chapter":15,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.8","text":"One born at the wrong time. The Greek word used here ( ἔκτρωμα , ektrwma ) refers to a premature birth, a miscarriage, or an aborted child. Paul uses it as a powerful figure of the unexpected, abnormal nature of his apostolic call.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2015%3A8/1"}
{"id":7811,"verse_id":"1CO.15.27","translation_id":"net-engnet","book_id":"1CO","chapter":15,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.27","text":"A quotation from Ps 8:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2015%3A27/1"}
{"id":7812,"verse_id":"1CO.15.29","translation_id":"net-engnet","book_id":"1CO","chapter":15,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.29","text":"Many suggestions have been offered for the puzzling expression baptized for the dead . There are up to 200 different explanations for the passage; a summary is given by K. C. Thompson, “ I Corinthians 15,29 and Baptism for the Dead,” Studia Evangelica 2.1 (TU 87), 647-59. The most likely interpretation is that some Corinthians had undergone baptism to bear witness to the faith of fellow believers who had died without experiencing that rite themselves. Paul’s reference to the practice here is neither a recommendation nor a condemnation. He simply uses it as evidence from the lives of the Corinthians themselves to bolster his larger argument, begun in 15:12 , that resurrection from the dead is a present reality in Christ and a future reality for them. Whatever they may have proclaimed, the Corinthians’ actions demonstrated that they had hope for a bodily resurrection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2015%3A29/1"}
{"id":7813,"verse_id":"1CO.15.32","translation_id":"net-engnet","book_id":"1CO","chapter":15,"verse":32,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.32","text":"An allusion to Isa 22:13; 56:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2015%3A32/2"}
{"id":7814,"verse_id":"1CO.15.33","translation_id":"net-engnet","book_id":"1CO","chapter":15,"verse":33,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.33","text":"A quotation from the poet Menander, Thais 218, which Paul uses in a proverbial sense.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2015%3A33/1"}
{"id":7815,"verse_id":"1CO.15.54","translation_id":"net-engnet","book_id":"1CO","chapter":15,"verse":54,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.54","text":"A quotation from Isa 25:8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2015%3A54/1"}
{"id":7816,"verse_id":"1CO.15.55","translation_id":"net-engnet","book_id":"1CO","chapter":15,"verse":55,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"15.55","text":"A quotation from Hos 13:14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2015%3A55/1"}
{"id":7817,"verse_id":"1CO.16.19","translation_id":"net-engnet","book_id":"1CO","chapter":16,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.19","text":"On Aquila and Prisca see also Acts 18:2, 18, 26 ; Rom 16:3-4 ; 2 Tim 4:19 . In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Corinthians%2016%3A19/2"}
{"id":7818,"verse_id":"2CO.1.19","translation_id":"net-engnet","book_id":"2CO","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.19","text":"Silvanus is usually considered to be the same person as Silas (L&N 93.340).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%201%3A19/1"}
{"id":7819,"verse_id":"2CO.1.23","translation_id":"net-engnet","book_id":"2CO","chapter":1,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.23","text":"Paul had promised to come again to visit (see 2 Cor 1:15, 24 ) but explains here why he had changed his plans. map For location see JP1-C2 ; JP2-C2 ; JP3-C2 ; JP4-C2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%201%3A23/3"}
{"id":7820,"verse_id":"2CO.2.3","translation_id":"net-engnet","book_id":"2CO","chapter":2,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.3","text":"So that when I came. Regarding this still future visit by Paul, see 2 Cor 12:14; 13:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%202%3A3/2"}
{"id":7821,"verse_id":"2CO.2.12","translation_id":"net-engnet","book_id":"2CO","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.12","text":"Troas was a city and region in the northwest corner of Asia Minor.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%202%3A12/1"}
{"id":7822,"verse_id":"2CO.2.16","translation_id":"net-engnet","book_id":"2CO","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.16","text":"These things refer to the things Paul is doing in his apostolic ministry.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%202%3A16/2"}
{"id":7823,"verse_id":"2CO.3.3","translation_id":"net-engnet","book_id":"2CO","chapter":3,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.3","text":"An allusion to Exod 24:12; 31:18; 34:1 ; Deut 9:10-11 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%203%3A3/3"}
{"id":7824,"verse_id":"2CO.3.6","translation_id":"net-engnet","book_id":"2CO","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.6","text":"This new covenant is promised in Jer 31:31-34; 32:40 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%203%3A6/2"}
{"id":7825,"verse_id":"2CO.3.7","translation_id":"net-engnet","book_id":"2CO","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.7","text":"The glory of his face. When Moses came down from Mt. Sinai with the tablets of the Decalogue, the people were afraid to approach him because his face was so radiant ( Exod 34:29-30 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%203%3A7/3"}
{"id":7826,"verse_id":"2CO.3.16","translation_id":"net-engnet","book_id":"2CO","chapter":3,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.16","text":"An allusion to Exod 34:34 . The entire verse may refer to Moses, viewing him as a type portraying the Jewish convert to Christianity in Paul’s day.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%203%3A16/2"}
{"id":7827,"verse_id":"2CO.4.6","translation_id":"net-engnet","book_id":"2CO","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.6","text":"An allusion to Gen 1:3 ; see also Isa 9:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%204%3A6/1"}
{"id":7828,"verse_id":"2CO.4.13","translation_id":"net-engnet","book_id":"2CO","chapter":4,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.13","text":"A quotation from Ps 116:10 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%204%3A13/2"}
{"id":7829,"verse_id":"2CO.5.1","translation_id":"net-engnet","book_id":"2CO","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.1","text":"The expression the tent we live in refers to “our earthly house, our body.” Paul uses the metaphor of the physical body as a house or tent, the residence of the immaterial part of a person.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%205%3A1/1"}
{"id":7830,"verse_id":"2CO.5.4","translation_id":"net-engnet","book_id":"2CO","chapter":5,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.4","text":"See the note in 5:1 on the phrase the tent we live in .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%205%3A4/1"}
{"id":7831,"verse_id":"2CO.5.10","translation_id":"net-engnet","book_id":"2CO","chapter":5,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.10","text":"The judgment seat ( βῆμα , bhma ) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a common item in Greco-Roman culture, often located in the agora , the public square or marketplace in the center of a city. Use of the term in reference to Christ’s judgment would be familiar to Paul’s 1st century readers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%205%3A10/1"}
{"id":7832,"verse_id":"2CO.5.21","translation_id":"net-engnet","book_id":"2CO","chapter":5,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.21","text":"The one who did not know sin is a reference to Jesus Christ.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%205%3A21/2"}
{"id":7833,"verse_id":"2CO.5.21","translation_id":"net-engnet","book_id":"2CO","chapter":5,"verse":21,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.21","text":"That is, “in Christ.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%205%3A21/3"}
{"id":7834,"verse_id":"2CO.6.2","translation_id":"net-engnet","book_id":"2CO","chapter":6,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.2","text":"A quotation from Isa 49:8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%206%3A2/1"}
{"id":7835,"verse_id":"2CO.6.15","translation_id":"net-engnet","book_id":"2CO","chapter":6,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.15","text":"The Greek term Βελιάρ ( Beliar ) is a spelling variant for Βελιάλ ( Belial , see Judg 20:13 LXX). It occurs only here in the NT. Beliar is a reference to Satan.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%206%3A15/1"}
{"id":7836,"verse_id":"2CO.6.16","translation_id":"net-engnet","book_id":"2CO","chapter":6,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.16","text":"A quotation from Lev 26:12 ; also similar to Jer 32:38 ; Ezek 37:27 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%206%3A16/3"}
{"id":7837,"verse_id":"2CO.6.17","translation_id":"net-engnet","book_id":"2CO","chapter":6,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.17","text":"A quotation from Isa 52:11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%206%3A17/1"}
{"id":7838,"verse_id":"2CO.6.17","translation_id":"net-engnet","book_id":"2CO","chapter":6,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.17","text":"A paraphrased quotation from Ezek 20:41 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%206%3A17/3"}
{"id":7839,"verse_id":"2CO.6.18","translation_id":"net-engnet","book_id":"2CO","chapter":6,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.18","text":"A paraphrased quotation from 2 Sam 7:14 and Isa 43:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%206%3A18/1"}
{"id":7840,"verse_id":"2CO.7.3","translation_id":"net-engnet","book_id":"2CO","chapter":7,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.3","text":"See 2 Cor 1:4-7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%207%3A3/1"}
{"id":7841,"verse_id":"2CO.7.8","translation_id":"net-engnet","book_id":"2CO","chapter":7,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.8","text":"My letter. Paul is referring to the “severe” letter mentioned in 2 Cor 2:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%207%3A8/2"}
{"id":7842,"verse_id":"2CO.7.11","translation_id":"net-engnet","book_id":"2CO","chapter":7,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.11","text":"What indignation refers to the Corinthians’ indignation at the offender.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%207%3A11/3"}
{"id":7843,"verse_id":"2CO.7.11","translation_id":"net-engnet","book_id":"2CO","chapter":7,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"7.11","text":"That is, punishment for the offender.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%207%3A11/5"}
{"id":7844,"verse_id":"2CO.8.15","translation_id":"net-engnet","book_id":"2CO","chapter":8,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.15","text":"A quotation from Exod 16:18 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%208%3A15/2"}
{"id":7845,"verse_id":"2CO.8.21","translation_id":"net-engnet","book_id":"2CO","chapter":8,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.21","text":"An allusion to Prov 3:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%208%3A21/1"}
{"id":7846,"verse_id":"2CO.9.2","translation_id":"net-engnet","book_id":"2CO","chapter":9,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"9.2","text":"Most of them is a reference to the Macedonians (cf. v. 4 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%209%3A2/5"}
{"id":7847,"verse_id":"2CO.9.9","translation_id":"net-engnet","book_id":"2CO","chapter":9,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.9","text":"He in the quotation refers to the righteous person.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%209%3A9/1"}
{"id":7848,"verse_id":"2CO.9.9","translation_id":"net-engnet","book_id":"2CO","chapter":9,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.9","text":"A quotation from Ps 112:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%209%3A9/2"}
{"id":7849,"verse_id":"2CO.10.4","translation_id":"net-engnet","book_id":"2CO","chapter":10,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"10.4","text":"Ultimately Paul is referring here to the false arguments of his opponents, calling them figuratively “ strongholds .” This Greek word ( ὀχύρωμα , ocurwma ) is used only here in the NT.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%2010%3A4/3"}
{"id":7850,"verse_id":"2CO.11.6","translation_id":"net-engnet","book_id":"2CO","chapter":11,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.6","text":"Unskilled in speaking means not professionally trained as a rhetorician.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%2011%3A6/1"}
{"id":7851,"verse_id":"2CO.11.7","translation_id":"net-engnet","book_id":"2CO","chapter":11,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.7","text":"Paul is referring to humbling himself to the point of doing manual labor to support himself.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%2011%3A7/1"}
{"id":7852,"verse_id":"2CO.11.8","translation_id":"net-engnet","book_id":"2CO","chapter":11,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.8","text":"That is, serve them free of charge (cf. the end of v. 7 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%2011%3A8/1"}
{"id":7853,"verse_id":"2CO.11.18","translation_id":"net-engnet","book_id":"2CO","chapter":11,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.18","text":"Many is a reference to Paul’s opponents.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%2011%3A18/1"}
{"id":7854,"verse_id":"2CO.11.21","translation_id":"net-engnet","book_id":"2CO","chapter":11,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.21","text":"It seems best, in context, to see the statement we were too weak for that as a parenthetical and ironic comment by Paul on his physical condition (weakness or sickness) while he was with the Corinthians (cf. 2 Cor 12:7-10 ; Gal 4:15 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%2011%3A21/2"}
{"id":7855,"verse_id":"2CO.11.25","translation_id":"net-engnet","book_id":"2CO","chapter":11,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.25","text":"Beaten with a rod refers to the Roman punishment of admonitio according to BDAG 902 s.v. ῥαβδίζω . Acts 16:22 describes one of these occasions in Philippi; in this case it was administered by the city magistrates, who had wide powers in a military colony.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%2011%3A25/1"}
{"id":7856,"verse_id":"2CO.11.25","translation_id":"net-engnet","book_id":"2CO","chapter":11,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.25","text":"Received a stoning. See Acts 14:19 , where this incident is described.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%2011%3A25/2"}
{"id":7857,"verse_id":"2CO.11.28","translation_id":"net-engnet","book_id":"2CO","chapter":11,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.28","text":"Apart from other things. Paul refers here either (1) to the external sufferings just mentioned, or (2) he refers to other things he has left unmentioned.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%2011%3A28/1"}
{"id":7858,"verse_id":"2CO.12.4","translation_id":"net-engnet","book_id":"2CO","chapter":12,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.4","text":"In the NT, paradise is mentioned three times. In Luke 23:43 it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35 . The reference here in 2 Cor 12:4 is probably to be translated as parallel to the mention of the “third heaven” in v. 2 . Assuming that the “first heaven” would be atmospheric heaven (the sky) and “second heaven” the more distant stars and planets, “third heaven” would refer to the place where God dwells. This is much more likely than some variation on the seven heavens mentioned in the pseudepigraphic book 2 Enoch and in other nonbiblical and rabbinic works.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%2012%3A4/1"}
{"id":7859,"verse_id":"2CO.13.1","translation_id":"net-engnet","book_id":"2CO","chapter":13,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"13.1","text":"A quotation from Deut 19:15 (also quoted in Matt 18:16 ; 1 Tim 5:19 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Corinthians%2013%3A1/3"}
{"id":7860,"verse_id":"GAL.1.6","translation_id":"net-engnet","book_id":"GAL","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.6","text":"The one who called you is a reference to God the Father (note the mention of Christ in the following prepositional phrase and the mention of God the Father in 1:1 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Galatians%201%3A6/1"}
{"id":7861,"verse_id":"GAL.1.14","translation_id":"net-engnet","book_id":"GAL","chapter":1,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.14","text":"The traditions of my ancestors refers to both Pharisaic and popular teachings of this time which eventually were codified in Jewish literature such as the Mishnah, Midrashim, and Targums.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Galatians%201%3A14/4"}
{"id":7862,"verse_id":"GAL.1.17","translation_id":"net-engnet","book_id":"GAL","chapter":1,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.17","text":"As a geographical region Arabia included the territory west of Mesopotamia, east and south of Syria and Palestine, extending to the isthmus of Suez. During the Roman occupation, some independent kingdoms arose like that of the Nabateans south of Damascus, and these could be called simply Arabia. In light of the proximity to Damascus, this may well be the territory Paul says he visited here. See also C. W. Briggs, “The Apostle Paul in Arabia,” Biblical World 41 (1913): 255-59.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Galatians%201%3A17/2"}
{"id":7863,"verse_id":"GAL.1.18","translation_id":"net-engnet","book_id":"GAL","chapter":1,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.18","text":"Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Galatians%201%3A18/2"}
{"id":7864,"verse_id":"GAL.2.5","translation_id":"net-engnet","book_id":"GAL","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.5","text":"In order that the truth of the gospel would remain with you. Paul evidently viewed the demands of the so-called “false brothers” as a departure from the truth contained in the gospel he preached. This was a very serious charge (see Gal 1:8 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Galatians%202%3A5/4"}
{"id":7865,"verse_id":"GAL.2.9","translation_id":"net-engnet","book_id":"GAL","chapter":2,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.9","text":"Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Galatians%202%3A9/1"}
{"id":7866,"verse_id":"GAL.2.9","translation_id":"net-engnet","book_id":"GAL","chapter":2,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.9","text":"Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Galatians%202%3A9/3"}
{"id":7867,"verse_id":"GAL.2.11","translation_id":"net-engnet","book_id":"GAL","chapter":2,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.11","text":"Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Galatians%202%3A11/1"}
{"id":7868,"verse_id":"GAL.2.14","translation_id":"net-engnet","book_id":"GAL","chapter":2,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.14","text":"Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Galatians%202%3A14/1"}
{"id":7869,"verse_id":"GAL.2.16","translation_id":"net-engnet","book_id":"GAL","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.16","text":"The law is a reference to the law of Moses.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Galatians%202%3A16/3"}
{"id":7870,"verse_id":"GAL.3.6","translation_id":"net-engnet","book_id":"GAL","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.6","text":"A quotation from Gen 15:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Galatians%203%3A6/1"}
{"id":7871,"verse_id":"GAL.3.8","translation_id":"net-engnet","book_id":"GAL","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.8","text":"A quotation from Gen 12:3; 18:18 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Galatians%203%3A8/3"}
{"id":7872,"verse_id":"GAL.3.12","translation_id":"net-engnet","book_id":"GAL","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.12","text":"A quotation from Lev 18:5 . The phrase the works of the law is an editorial expansion on the Greek text (see previous note); it has been left as normal typeface to indicate it is not part of the OT text.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Galatians%203%3A12/3"}
{"id":7873,"verse_id":"GAL.3.13","translation_id":"net-engnet","book_id":"GAL","chapter":3,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.13","text":"A quotation from Deut 21:23 . By figurative extension the Greek word translated tree ( ζύλον , zulon ) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Galatians%203%3A13/2"}
{"id":7874,"verse_id":"GAL.4.26","translation_id":"net-engnet","book_id":"GAL","chapter":4,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.26","text":"The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24 ); she corresponds to the Jerusalem above that is free. Paul’s argument is very condensed at this point.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Galatians%204%3A26/1"}
{"id":7875,"verse_id":"GAL.4.30","translation_id":"net-engnet","book_id":"GAL","chapter":4,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.30","text":"A quotation from Gen 21:10 . The phrase of the free woman does not occur in Gen 21:10 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Galatians%204%3A30/1"}
{"id":7876,"verse_id":"GAL.5.1","translation_id":"net-engnet","book_id":"GAL","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.1","text":"Here the yoke figuratively represents the burdensome nature of slavery.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Galatians%205%3A1/2"}
{"id":7877,"verse_id":"GAL.5.11","translation_id":"net-engnet","book_id":"GAL","chapter":5,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.11","text":"That is, if Paul still teaches observance of the Mosaic law ( preaches circumcision ), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law?","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Galatians%205%3A11/2"}
{"id":7878,"verse_id":"GAL.5.11","translation_id":"net-engnet","book_id":"GAL","chapter":5,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.11","text":"The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Galatians%205%3A11/3"}
{"id":7879,"verse_id":"GAL.5.14","translation_id":"net-engnet","book_id":"GAL","chapter":5,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.14","text":"A quotation from Lev 19:18 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Galatians%205%3A14/2"}
{"id":7880,"verse_id":"GAL.5.22","translation_id":"net-engnet","book_id":"GAL","chapter":5,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.22","text":"Another way to punctuate this is “love” followed by a colon ( love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control ). It is thus possible to read the eight characteristics following “love” as defining love.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Galatians%205%3A22/2"}
{"id":7881,"verse_id":"GAL.6.1","translation_id":"net-engnet","book_id":"GAL","chapter":6,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"6.1","text":"Who are spiritual refers to people who are controlled and directed by God’s Spirit.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Galatians%206%3A1/4"}
{"id":7882,"verse_id":"EPH.1.3","translation_id":"net-engnet","book_id":"EPH","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.3","text":"Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14 ), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3 ), the first section (vv. 4-6 ) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12 ) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14 ) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%201%3A3/1"}
{"id":7883,"verse_id":"EPH.1.4","translation_id":"net-engnet","book_id":"EPH","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.4","text":"The Greek word translated unblemished ( ἀμώμους , amwmous ) is often used of an acceptable paschal lamb. Christ, as our paschal lamb, is also said to be unblemished ( Heb 9:14 ; 1 Pet 1:19 ). Since believers are in Christ, God views them positionally and will make them ultimately without blemish as well ( Jude 24 ; Eph 5:27 ; Col 1:22 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ephesians%201%3A4/3"}
{"id":7884,"verse_id":"EPH.1.7","translation_id":"net-engnet","book_id":"EPH","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.7","text":"In this context his blood , the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ephesians%201%3A7/2"}
{"id":7885,"verse_id":"EPH.1.10","translation_id":"net-engnet","book_id":"EPH","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.10","text":"And the things on earth. Verse 10 ends with “in him.” The redundancy keeps the focus on Christ at the expense of good Greek style. Verse 11 repeats the reference with a relative pronoun (“in whom”) – again, at the expense of good Greek style. Although the syntax is awkward, the theology is rich. This is not the first time that a NT writer was so overcome with awe for his Lord that he seems to have lost control of his pen. Indeed, it happened frequently enough that some have labeled their christologically motivated solecisms an “apostolic disease.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ephesians%201%3A10/3"}
{"id":7886,"verse_id":"EPH.1.15","translation_id":"net-engnet","book_id":"EPH","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.15","text":"The conjunctive phrase For this reason points back to the preceding section, vv. 3-14 , which is also summed up in this verse in the expression because I have heard of your faith . In other words, the author’s prayer can be made for his audience because he knows that they are true believers.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%201%3A15/1"}
{"id":7887,"verse_id":"EPH.1.20","translation_id":"net-engnet","book_id":"EPH","chapter":1,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.20","text":"Eph 1:19-20 . The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Ephesians%201%3A20/5"}
{"id":7888,"verse_id":"EPH.1.22","translation_id":"net-engnet","book_id":"EPH","chapter":1,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.22","text":"An allusion to Ps 8:6 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ephesians%201%3A22/4"}
{"id":7889,"verse_id":"EPH.2.1","translation_id":"net-engnet","book_id":"EPH","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.1","text":"Chapter starts off with a participle, although you were dead , that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4 ) to their spiritual dilemma.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ephesians%202%3A1/2"}
{"id":7890,"verse_id":"EPH.2.2","translation_id":"net-engnet","book_id":"EPH","chapter":2,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.2","text":"The relative pronoun which is feminine as is sins , indicating that sins is the antecedent.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%202%3A2/1"}
{"id":7891,"verse_id":"EPH.2.2","translation_id":"net-engnet","book_id":"EPH","chapter":2,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"2.2","text":"The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience . Although several translations regard the ruler to be the same as the spirit , this is unlikely since the cases in Greek are different ( ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Ephesians%202%3A2/6"}
{"id":7892,"verse_id":"EPH.2.2","translation_id":"net-engnet","book_id":"EPH","chapter":2,"verse":2,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"8","reference":"2.2","text":"Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10 : Some of those sons of disobedience have become sons of God.","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Ephesians%202%3A2/8"}
{"id":7893,"verse_id":"EPH.2.3","translation_id":"net-engnet","book_id":"EPH","chapter":2,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.3","text":"Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 ( ἐν αἵς [ en Jais ], ἐν οἵς [ en Jois ]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2 : Both the external environment ( kingdom of the air ) and our internal motivation and attitude ( the spirit that is now energizing ) were under the devil’s thumb (cf. 2 Cor 4:4 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%202%3A3/1"}
{"id":7894,"verse_id":"EPH.2.3","translation_id":"net-engnet","book_id":"EPH","chapter":2,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.3","text":"Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ephesians%202%3A3/4"}
{"id":7895,"verse_id":"EPH.2.3","translation_id":"net-engnet","book_id":"EPH","chapter":2,"verse":3,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"2.3","text":"Eph 2:1-3 . The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Ephesians%202%3A3/5"}
{"id":7896,"verse_id":"EPH.2.20","translation_id":"net-engnet","book_id":"EPH","chapter":2,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.20","text":"Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ephesians%202%3A20/2"}
{"id":7897,"verse_id":"EPH.3.2","translation_id":"net-engnet","book_id":"EPH","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language ( if indeed ) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13 , leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%203%3A2/1"}
{"id":7898,"verse_id":"EPH.3.6","translation_id":"net-engnet","book_id":"EPH","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.6","text":"The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%203%3A6/1"}
{"id":7899,"verse_id":"EPH.3.7","translation_id":"net-engnet","book_id":"EPH","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.7","text":"On the exercise of his power see 1:19-20 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ephesians%203%3A7/3"}
{"id":7900,"verse_id":"EPH.3.8","translation_id":"net-engnet","book_id":"EPH","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.8","text":"In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%203%3A8/1"}
{"id":7901,"verse_id":"EPH.3.8","translation_id":"net-engnet","book_id":"EPH","chapter":3,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.8","text":"The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ephesians%203%3A8/2"}
{"id":7902,"verse_id":"EPH.3.13","translation_id":"net-engnet","book_id":"EPH","chapter":3,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.13","text":"Which. The antecedent (i.e., the word or concept to which this clause refers back) may be either “what I am suffering for you” or the larger concept of the recipients not losing heart over Paul’s suffering for them. The relative pronoun “ which ” is attracted to the predicate nominative “ glory ” in its gender and number (feminine singular), making the antecedent ambiguous. Paul’s suffering for them could be viewed as their glory (cf. Col 1:24 for a parallel) in that his suffering has brought about their salvation, but if so his suffering must be viewed as more than his present imprisonment in Rome; it would be a general description of his ministry overall (cf. 2 Cor 11:23-27 ). The other option is that the author is implicitly arguing that the believers have continued to have courage in the midst of his trials (as not to lose heart suggests) and that this is their glory. Philippians 1:27-28 offers an interesting parallel: The believers’ courage in the face of adversity is a sign of their salvation.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ephesians%203%3A13/3"}
{"id":7903,"verse_id":"EPH.3.14","translation_id":"net-engnet","book_id":"EPH","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.14","text":"For this reason resumes the point begun in v. 1 , after a long parenthesis.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%203%3A14/1"}
{"id":7904,"verse_id":"EPH.3.18","translation_id":"net-engnet","book_id":"EPH","chapter":3,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.18","text":"The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%203%3A18/1"}
{"id":7905,"verse_id":"EPH.3.20","translation_id":"net-engnet","book_id":"EPH","chapter":3,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.20","text":"On the power that is working within us see 1:19-20 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%203%3A20/1"}
{"id":7906,"verse_id":"EPH.4.1","translation_id":"net-engnet","book_id":"EPH","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.1","text":"With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ephesians%204%3A1/3"}
{"id":7907,"verse_id":"EPH.4.8","translation_id":"net-engnet","book_id":"EPH","chapter":4,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.8","text":"A quotation which is perhaps ultimately derived from Ps 68:18 . However, the wording here differs from that of in both the Hebrew text and the LXX in a few places, the most significant of which is reading “gave gifts to” in place of “received gifts from” as in HT and LXX. It has sometimes been suggested that the author of Ephesians modified the text he was citing in order to better support what he wanted to say here. Such modifications are sometimes found in rabbinic exegesis from this and later periods, but it is also possible that the author was simply citing a variant of known to him but which has not survived outside its quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is that the words here, which strongly resemble Ps 68:19 HT and LXX ( 68:18 ET), are actually part of an early Christian hymn quoted by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ephesians%204%3A8/2"}
{"id":7908,"verse_id":"EPH.4.11","translation_id":"net-engnet","book_id":"EPH","chapter":4,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.11","text":"Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers ) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ephesians%204%3A11/2"}
{"id":7909,"verse_id":"EPH.4.19","translation_id":"net-engnet","book_id":"EPH","chapter":4,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.19","text":"Greediness refers to an increasing desire for more and more. The point is that sinful passions and desires are never satisfied.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%204%3A19/1"}
{"id":7910,"verse_id":"EPH.4.25","translation_id":"net-engnet","book_id":"EPH","chapter":4,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.25","text":"A quotation from Zech 8:16 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%204%3A25/1"}
{"id":7911,"verse_id":"EPH.4.26","translation_id":"net-engnet","book_id":"EPH","chapter":4,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.26","text":"A quotation from Ps 4:4 . Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “ ᾿Οργίζεσθε in Ephesians 4:26 : Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26 a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26 b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27 ). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [ dikaia orgh ] (as the Greeks put it) – righteous indignation” ( ExSyn 492).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%204%3A26/1"}
{"id":7912,"verse_id":"EPH.5.6","translation_id":"net-engnet","book_id":"EPH","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.6","text":"The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%205%3A6/1"}
{"id":7913,"verse_id":"EPH.5.14","translation_id":"net-engnet","book_id":"EPH","chapter":5,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.14","text":"The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus , and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%205%3A14/1"}
{"id":7914,"verse_id":"EPH.5.14","translation_id":"net-engnet","book_id":"EPH","chapter":5,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.14","text":"A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Ephesians%205%3A14/4"}
{"id":7915,"verse_id":"EPH.5.21","translation_id":"net-engnet","book_id":"EPH","chapter":5,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.21","text":"Eph 5:19-21 . In Eph 5:18 the author gives the command to be filled by means of the Holy Spirit. In 5:19-21 there follows five participles: (1) speaking; (2) singing; (3) making music; (4) giving thanks; (5) submitting. These participles have been variously interpreted, but perhaps the two most likely interpretations are (1) the participles indicate the means by which one is filled by the Spirit; (2) the participles indicate the result of being filled by the Spirit. The fact that the participles are present tense and follow the command (i.e., “be filled”) would tend to support both of these options. But it seems out of Paul’s character to reduce the filling of the Spirit to a formula of some kind. To the extent that this is true, it is unlikely then that the author is here stating the means for being filled by the Spirit. Because it is in keeping with Pauline theology and has good grammatical support, it is better to take the participles as indicating certain results of being filled by the Spirit. See ExSyn 639.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%205%3A21/1"}
{"id":7916,"verse_id":"EPH.5.31","translation_id":"net-engnet","book_id":"EPH","chapter":5,"verse":31,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.31","text":"A quotation from Gen 2:24 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ephesians%205%3A31/2"}
{"id":7917,"verse_id":"EPH.6.2","translation_id":"net-engnet","book_id":"EPH","chapter":6,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.2","text":"A quotation from Exod 20:12 and Deut 5:16 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%206%3A2/1"}
{"id":7918,"verse_id":"EPH.6.3","translation_id":"net-engnet","book_id":"EPH","chapter":6,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"6.3","text":"A quotation from Deut 5:16 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Ephesians%206%3A3/3"}
{"id":7919,"verse_id":"EPH.6.8","translation_id":"net-engnet","book_id":"EPH","chapter":6,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.8","text":"The pronoun “ this ” ( τοῦτο , touto ) stands first in its clause for emphasis, and stresses the fact that God will reward those, who in seeking him, do good.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%206%3A8/1"}
{"id":7920,"verse_id":"EPH.6.12","translation_id":"net-engnet","book_id":"EPH","chapter":6,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"6.12","text":"The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Ephesians%206%3A12/5"}
{"id":7921,"verse_id":"EPH.6.14","translation_id":"net-engnet","book_id":"EPH","chapter":6,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.14","text":"The four participles fastening… putting on…fitting…taking up… indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%206%3A14/1"}
{"id":7922,"verse_id":"EPH.6.16","translation_id":"net-engnet","book_id":"EPH","chapter":6,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.16","text":"The Greek word translated shield ( θυρεός , qureos ) refers to the Roman soldier’s large rectangular wooden shield, called in Latin scutum , about 4 ft (1.2 m) high, covered with leather on the outside. Before a battle in which flaming arrows might be shot at them, the soldiers wet the leather covering with water to extinguish the arrows. The Roman legionaries could close ranks with these shields, the first row holding theirs edge to edge in front, and the rows behind holding the shields above their heads. In this formation they were practically invulnerable to arrows, rocks, and even spears.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ephesians%206%3A16/2"}
{"id":7923,"verse_id":"EPH.6.17","translation_id":"net-engnet","book_id":"EPH","chapter":6,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.17","text":"An allusion to Isa 59:17 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Ephesians%206%3A17/1"}
{"id":7924,"verse_id":"EPH.6.17","translation_id":"net-engnet","book_id":"EPH","chapter":6,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.17","text":"The Greek term translated sword ( μάχαιρα , macaira ) refers to the Roman gladius , a short sword about 2 ft (60 cm) long, used for close hand-to-hand combat. This is the only clearly offensive weapon in the list of armor mentioned by the author (he does not, for example, mention the lance [Latin pilum ]).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Ephesians%206%3A17/2"}
{"id":7925,"verse_id":"PHP.1.1","translation_id":"net-engnet","book_id":"PHP","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.1","text":"The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28 , as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Philippians%201%3A1/4"}
{"id":7926,"verse_id":"PHP.1.5","translation_id":"net-engnet","book_id":"PHP","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.5","text":"Your participation ( Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter ( 4:10-19 , esp. 4:15-16 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Philippians%201%3A5/1"}
{"id":7927,"verse_id":"PHP.1.13","translation_id":"net-engnet","book_id":"PHP","chapter":1,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.13","text":"The whole imperial guard ( Grk “praetorium”) can refer to the elite troops stationed in Rome or the headquarters of administrators in the provinces (cf. Matt 27:27 ; Mark 15:16 ; John 18:28, 33; 19:9 ; Acts 23:35 ). In either case a metonymy is involved, with the place (the praetorium) put for those (soldiers or government officials) who were connected with it or stationed in it.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Philippians%201%3A13/2"}
{"id":7928,"verse_id":"PHP.1.25","translation_id":"net-engnet","book_id":"PHP","chapter":1,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.25","text":"Paul’s confidence in his release from prison ( I know that I will remain and continue with all of you ) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul’s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul’s first Roman imprisonment was also his last.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Philippians%201%3A25/2"}
{"id":7929,"verse_id":"PHP.2.6","translation_id":"net-engnet","book_id":"PHP","chapter":2,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.6","text":"This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus , and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Philippians%202%3A6/1"}
{"id":7930,"verse_id":"PHP.2.6","translation_id":"net-engnet","book_id":"PHP","chapter":2,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.6","text":"The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Philippians%202%3A6/2"}
{"id":7931,"verse_id":"PHP.2.7","translation_id":"net-engnet","book_id":"PHP","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.7","text":"editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material. By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Philippians%202%3A7/3"}
{"id":7932,"verse_id":"PHP.3.2","translation_id":"net-engnet","book_id":"PHP","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.2","text":"Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Philippians%203%3A2/1"}
{"id":7933,"verse_id":"PHP.3.5","translation_id":"net-engnet","book_id":"PHP","chapter":3,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.5","text":"A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Philippians%203%3A5/1"}
{"id":7934,"verse_id":"COL.1.15","translation_id":"net-engnet","book_id":"COL","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.15","text":"This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus , and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Colossians%201%3A15/1"}
{"id":7935,"verse_id":"COL.2.4","translation_id":"net-engnet","book_id":"COL","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.4","text":"Paul’s point is that even though the arguments seem to make sense ( sound reasonable ), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Colossians%202%3A4/2"}
{"id":7936,"verse_id":"COL.2.7","translation_id":"net-engnet","book_id":"COL","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.7","text":"The three participles rooted , built up , and firm belong together and reflect three different metaphors. The first participle “ rooted ” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “ built up ” (present passive) comes from the world of architecture. The third participle “ firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Colossians%202%3A7/2"}
{"id":7937,"verse_id":"COL.2.9","translation_id":"net-engnet","book_id":"COL","chapter":2,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.9","text":"In him all the fullness of deity lives. The present tense in this verse (“ lives ”) is significant. Again, as was stated in the note on 1:19 , this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Colossians%202%3A9/1"}
{"id":7938,"verse_id":"COL.3.6","translation_id":"net-engnet","book_id":"COL","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.6","text":"share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain. The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 5:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Colossians%203%3A6/1"}
{"id":7939,"verse_id":"COL.3.10","translation_id":"net-engnet","book_id":"COL","chapter":3,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.10","text":"Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10 – reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “ have put off ” and “ have been clothed ”)? (2) What is the meaning of the old man and the new man ? Though some commentators understand the participles “ have put off ” (v. 9 ) and “ have been clothed ” (v. 10 ) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion – they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4 ). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6 ; Eph 4:22 ), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it . Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Colossians%203%3A10/1"}
{"id":7940,"verse_id":"COL.4.16","translation_id":"net-engnet","book_id":"COL","chapter":4,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.16","text":"This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Colossians%204%3A16/3"}
{"id":7941,"verse_id":"1TH.1.10","translation_id":"net-engnet","book_id":"1TH","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.10","text":"The coming wrath. This wrath is an important theme in .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Thessalonians%201%3A10/1"}
{"id":7942,"verse_id":"1TH.2.19","translation_id":"net-engnet","book_id":"1TH","chapter":2,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.19","text":"Crown to boast of ( Grk “crown of boasting”). Paul uses boasting or exultation to describe the Christian’s delight in being commended for faithful service by the Lord at his return ( 1 Cor 9:15-16 ; 2 Cor 1:12-14; 10:13-18 ; Phil 2:16 ; and 1 Cor 3:14; 4:5 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Thessalonians%202%3A19/1"}
{"id":7943,"verse_id":"1TH.4.1","translation_id":"net-engnet","book_id":"1TH","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.1","text":"As you received instruction from us about how ( Grk “as you received from us how”). The Greek word translated received is used for accepting instructions passed on as fixed traditions from teacher to follower. Paul speaks in these terms about doctrinal traditions as well as ethical instruction that he passes on to his converts and expects them to keep (cf. 1 Cor 11:2, 23; 15:1-3 ; Gal 1:9 ; Phil 4:9 ; 2 Thess 2:15; 3:6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Thessalonians%204%3A1/2"}
{"id":7944,"verse_id":"1TH.4.10","translation_id":"net-engnet","book_id":"1TH","chapter":4,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.10","text":"To do so more and more. See 1 Thess 4:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Thessalonians%204%3A10/2"}
{"id":7945,"verse_id":"1TH.4.15","translation_id":"net-engnet","book_id":"1TH","chapter":4,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.15","text":"The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo\" tou kuriou ; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20 ; 1 Thess 1:8 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Thessalonians%204%3A15/1"}
{"id":7946,"verse_id":"1TH.5.2","translation_id":"net-engnet","book_id":"1TH","chapter":5,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.2","text":"The day of the Lord is the period of time in the future when the Lord will intervene in the events of this earth to consummate his redemption and his judgment ( Isa 2:11-12; 13:6-13 ; Ezek 30:3 ; Joel 1:15; 2:32; 3:18 ; Amos 5:18-20 ; Obad 15-17 ; Zeph 1:7-18; 2:2-3 ; Zech 14:1, 13, 20-21 ; Mal 4:1, 5 ; 1 Cor 1:8; 5:5 ; 2 Cor 1:14 ; 2 Thess 2:2 ; 2 Pet 3:10 ). It includes both blessings and curses, though the latter is emphasized here.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Thessalonians%205%3A2/1"}
{"id":7947,"verse_id":"1TH.5.2","translation_id":"net-engnet","book_id":"1TH","chapter":5,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.2","text":"Jesus used a thief coming at night as an illustration of the unexpected and hostile nature of the coming of God’s judgment in the future. This is repeated in various ways in v. 4 ; 2 Pet 3:10 ; Rev 3:3; 16:15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Thessalonians%205%3A2/2"}
{"id":7948,"verse_id":"1TH.5.8","translation_id":"net-engnet","book_id":"1TH","chapter":5,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.8","text":"An allusion to Isa 59:17 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Thessalonians%205%3A8/1"}
{"id":7949,"verse_id":"1TH.5.9","translation_id":"net-engnet","book_id":"1TH","chapter":5,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.9","text":"God did not destine us for wrath. In context this refers to the outpouring of God’s wrath on the earth in the day of the Lord ( 1 Thess 5:2-4 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Thessalonians%205%3A9/1"}
{"id":7950,"verse_id":"1TH.5.10","translation_id":"net-engnet","book_id":"1TH","chapter":5,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.10","text":"The phrases alert or asleep may be understood (1) of moral alertness (living in faith, love, and hope as vv. 6, 8 call for, versus being unresponsive to God) or (2) of physical life and death (whether alive or dead). The first fits better with the context of 5:1-9 , while the second returns to the point Paul started with in 4:13-18 (no disadvantage for the believing dead).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Thessalonians%205%3A10/2"}
{"id":7951,"verse_id":"2TH.1.8","translation_id":"net-engnet","book_id":"2TH","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.8","text":"An allusion to Jer 10:25 , possibly also to Ps 79:6 and Isa 66:15 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Thessalonians%201%3A8/2"}
{"id":7952,"verse_id":"2TH.2.4","translation_id":"net-engnet","book_id":"2TH","chapter":2,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.4","text":"Allusions to Isa 14:13-14 ; Dan 11:36 ; Ezek 28:2-9 respectively.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Thessalonians%202%3A4/2"}
{"id":7953,"verse_id":"2TH.2.14","translation_id":"net-engnet","book_id":"2TH","chapter":2,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.14","text":"That you may possess the glory of our Lord Jesus Christ. For Paul the ultimate stage of salvation is glorification ( Rom 8:30 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Thessalonians%202%3A14/2"}
{"id":7954,"verse_id":"1TI.1.1","translation_id":"net-engnet","book_id":"1TI","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.1","text":"God our Savior. Use of the title “Savior” for God the Father is characteristic of 1 Timothy, 2 Timothy, and Titus. It occurs six times in these letters, but only twice elsewhere in the NT. However, it occurs commonly in the OT, especially in Isaiah. It emphasizes the Father as the initiator and source of salvation.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%201%3A1/2"}
{"id":7955,"verse_id":"1TI.1.4","translation_id":"net-engnet","book_id":"1TI","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.4","text":"Myths and interminable genealogies. These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 4:7 ; 2 Tim 4:4 ; and Titus 1:14 . They were perhaps built by speculation from the patriarchal narratives in the OT; hence the connection with genealogies and with wanting to be teachers of the law (v. 7 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%201%3A4/1"}
{"id":7956,"verse_id":"1TI.1.9","translation_id":"net-engnet","book_id":"1TI","chapter":1,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.9","text":"Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9 b-11a follow the general outline of sins prohibited in the Decalogue.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%201%3A9/1"}
{"id":7957,"verse_id":"1TI.1.18","translation_id":"net-engnet","book_id":"1TI","chapter":1,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.18","text":"This charge refers to the task Paul described to Timothy in vv. 3-7 above.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%201%3A18/1"}
{"id":7958,"verse_id":"1TI.1.18","translation_id":"net-engnet","book_id":"1TI","chapter":1,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.18","text":"The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14 ) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%201%3A18/2"}
{"id":7959,"verse_id":"1TI.1.20","translation_id":"net-engnet","book_id":"1TI","chapter":1,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.20","text":"The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5 , with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%201%3A20/1"}
{"id":7960,"verse_id":"1TI.2.6","translation_id":"net-engnet","book_id":"1TI","chapter":2,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.6","text":"Revealing God’s purpose at his appointed time is a difficult expression without clear connection to the preceding, literally “a testimony at the proper time.” This may allude to testimony about Christ’s atoning work given by Paul and others (as v. 7 mentions). But it seems more likely to identify Christ’s death itself as a testimony to God’s gracious character (as vv. 3-4 describe). This testimony was planned from all eternity, but now has come to light at the time God intended, in the work of Christ. See 2 Tim 1:9-10 ; Titus 2:11-14; 3:4-7 for similar ideas.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%202%3A6/1"}
{"id":7961,"verse_id":"1TI.2.8","translation_id":"net-engnet","book_id":"1TI","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.8","text":"To pray. In this verse Paul resumes and concludes the section about prayer begun in 2:1-2 . 1 Tim 2:3-7 described God’s concern for all people as the motive for such prayer.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%202%3A8/2"}
{"id":7962,"verse_id":"1TI.2.8","translation_id":"net-engnet","book_id":"1TI","chapter":2,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.8","text":"Paul uses a common ancient posture in prayer ( lifting up holy hands ) as a figure of speech for offering requests from a holy life ( without anger or dispute ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%202%3A8/3"}
{"id":7963,"verse_id":"1TI.2.12","translation_id":"net-engnet","book_id":"1TI","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.12","text":"But I do not allow. Although the Greek conjunction δέ ( de ) can have a simple connective force (“and”), it is best to take it as contrastive here: Verse 11 gives a positive statement (that is to say, that a woman should learn ). This was a radical and liberating departure from the Jewish view that women were not to learn the law.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%202%3A12/1"}
{"id":7964,"verse_id":"1TI.3.9","translation_id":"net-engnet","book_id":"1TI","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.9","text":"The mystery of the faith is a reference to the revealed truths of the Christian faith.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%203%3A9/1"}
{"id":7965,"verse_id":"1TI.3.13","translation_id":"net-engnet","book_id":"1TI","chapter":3,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.13","text":"The statement those who have served well as deacons gain a good standing for themselves is reminiscent of Jesus’ teaching ( Matt 20:26-28 ; Mark 10:43-45 ) that the one who wishes to be great must be a servant ( διάκονος [ diakonos ], used here of deacons) of all, just as the Son of Man came not to be served but to serve ( διακονέω [ diakonew ], as in 1 Tim 3:10, 13 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%203%3A13/1"}
{"id":7966,"verse_id":"1TI.3.13","translation_id":"net-engnet","book_id":"1TI","chapter":3,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.13","text":"In the phrase the faith that is in Christ Jesus , the term faith seems to mean “what Christians believe, Christian truth,” rather than personal trust in Christ. So the whole phrase could mean that others will come to place greater confidence in them regarding Christian truth; but the word “confidence” is much more likely to refer to their own boldness to act on the truth of their convictions.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%203%3A13/2"}
{"id":7967,"verse_id":"1TI.4.6","translation_id":"net-engnet","book_id":"1TI","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.6","text":"By pointing out…you have followed. This verse gives a theme statement for what follows in the chapter about Timothy’s ministry. The situation in Ephesus requires him to be a good servant of Christ, and he will do that by sound teaching and by living an exemplary life himself.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%204%3A6/2"}
{"id":7968,"verse_id":"1TI.4.7","translation_id":"net-engnet","book_id":"1TI","chapter":4,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.7","text":"Those myths refer to legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4 ; 2 Tim 4:4 ; and Titus 1:14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%204%3A7/1"}
{"id":7969,"verse_id":"1TI.5.3","translation_id":"net-engnet","book_id":"1TI","chapter":5,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.3","text":"The word honor here carries the double meaning of respect and financial support. This Greek word can imply both senses, and both are intended in this context.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%205%3A3/1"}
{"id":7970,"verse_id":"1TI.5.9","translation_id":"net-engnet","book_id":"1TI","chapter":5,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.9","text":"This list was an official enrollment, apparently with a formal pledge to continue as a widow and serve the Lord in that way (cf. v. 12 ). It was either (1) the list of “true widows” who were given support by the church or (2) a smaller group of older women among the supported widows who were qualified for special service (perhaps to orphans, other widows, the sick, etc.). Most commentators understand it to be the former, since a special group is not indicated clearly. See G. W. Knight, Pastoral Epistles , 222-23 for discussion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%205%3A9/1"}
{"id":7971,"verse_id":"1TI.5.18","translation_id":"net-engnet","book_id":"1TI","chapter":5,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.18","text":"A quotation from Deut 25:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%205%3A18/1"}
{"id":7972,"verse_id":"1TI.5.18","translation_id":"net-engnet","book_id":"1TI","chapter":5,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.18","text":"A quotation from Luke 10:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%205%3A18/2"}
{"id":7973,"verse_id":"1TI.5.19","translation_id":"net-engnet","book_id":"1TI","chapter":5,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.19","text":"An allusion to Deut 17:6, 19:15 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%205%3A19/1"}
{"id":7974,"verse_id":"1TI.5.20","translation_id":"net-engnet","book_id":"1TI","chapter":5,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.20","text":"As a continuation of v. 19 , this refers to elders who sin, not to sinning believers more generally.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%205%3A20/1"}
{"id":7975,"verse_id":"1TI.5.23","translation_id":"net-engnet","book_id":"1TI","chapter":5,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.23","text":"This verse gives parenthetical advice to Timothy, to clarify what it means to keep pure ( 5:22 c). Verse 24 resumes the instructions about elders.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%205%3A23/2"}
{"id":7976,"verse_id":"1TI.6.12","translation_id":"net-engnet","book_id":"1TI","chapter":6,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"6.12","text":"At some point in Timothy’s life, he publicly acknowledged Jesus as the resurrected Lord, perhaps either at his baptism or his ordination as a minister of the gospel. With this reminder of the historical moment of his good confession , Timothy is encouraged to remain steadfast in his faith and to finish his life as a minister in the same way it began (see G. W. Knight, Pastoral Epistles [NIGTC], 264-65).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Timothy%206%3A12/2"}
{"id":7977,"verse_id":"2TI.1.12","translation_id":"net-engnet","book_id":"2TI","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.12","text":"What has been entrusted to me ( Grk “my entrustment,” meaning either (1) “what I have entrusted to him” [his life, destiny, etc.] or (2) “what he has entrusted to me” [the truth of the gospel]). The parallel with v. 14 and use of similar words in the pastorals ( 1 Tim 6:20 ; 2 Tim 2:2 ) argue for the latter sense.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%201%3A12/3"}
{"id":7978,"verse_id":"2TI.1.12","translation_id":"net-engnet","book_id":"2TI","chapter":1,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.12","text":"That day is a reference to the day when Paul would stand before Christ to give account for his service (cf. 2 Tim 1:18 ; 1 Cor 3:13 ; 2 Cor 5:9-10 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%201%3A12/4"}
{"id":7979,"verse_id":"2TI.1.14","translation_id":"net-engnet","book_id":"2TI","chapter":1,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.14","text":"That good thing ( Grk “the good deposit”) refers to the truth of the gospel committed to Timothy (cf. 1 Tim 6:20 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%201%3A14/1"}
{"id":7980,"verse_id":"2TI.1.18","translation_id":"net-engnet","book_id":"2TI","chapter":1,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.18","text":"That day is a reference to the day when Onesiphorus (v. 16 ) stands before Christ to give account for his service (cf. v. 12 ; 1 Cor 3:13 ; 2 Cor 5:9-10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%201%3A18/1"}
{"id":7981,"verse_id":"2TI.2.5","translation_id":"net-engnet","book_id":"2TI","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.5","text":"According to the rules ( Grk “lawfully, by law”) referring to the rules of competition. In the ancient world these included requirements for training as well as rules for the competition itself.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%202%3A5/2"}
{"id":7982,"verse_id":"2TI.2.11","translation_id":"net-engnet","book_id":"2TI","chapter":2,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.11","text":"This saying ( Grk “the saying”) refers to the following citation. See 1 Tim 1:15; 3:1; 4:9 ; Titus 3:8 for other occurrences of this phrase.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%202%3A11/1"}
{"id":7983,"verse_id":"2TI.2.11","translation_id":"net-engnet","book_id":"2TI","chapter":2,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.11","text":"The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus , and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%202%3A11/2"}
{"id":7984,"verse_id":"2TI.2.13","translation_id":"net-engnet","book_id":"2TI","chapter":2,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.13","text":"If we are unfaithful…he cannot deny himself. This could be (1) a word of warning (The Lord will exact punishment; he cannot deny his holiness) or (2) a word of hope (Because of who he is, he remains faithful to us despite our lapses). The latter is more likely, since Paul consistently cites God’s faithfulness as a reassurance, not as a warning (cf. especially Rom 3:3 ; also 1 Cor 1:9; 10:13 ; 2 Cor 1:18 ; 1 Thess 5:24 ; 2 Thess 3:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%202%3A13/1"}
{"id":7985,"verse_id":"2TI.2.15","translation_id":"net-engnet","book_id":"2TI","chapter":2,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.15","text":"Accurately is a figure of speech that literally means something like “cutting a straight road.” In regard to the message of truth, it means “correctly handling” or “imparting it without deviation.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%202%3A15/1"}
{"id":7986,"verse_id":"2TI.2.16","translation_id":"net-engnet","book_id":"2TI","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.16","text":"Profane chatter was apparently a characteristic of the false teachers in Ephesus (cf. 1 Tim 1:3-4; 4:7; 6:20 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%202%3A16/1"}
{"id":7987,"verse_id":"2TI.2.19","translation_id":"net-engnet","book_id":"2TI","chapter":2,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.19","text":"A quotation from Num 16:5 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%202%3A19/1"}
{"id":7988,"verse_id":"2TI.2.22","translation_id":"net-engnet","book_id":"2TI","chapter":2,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.22","text":"In company with others who call on the Lord from a pure heart alludes to the value of the community of believers for the development of Christian virtues.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%202%3A22/2"}
{"id":7989,"verse_id":"2TI.2.25","translation_id":"net-engnet","book_id":"2TI","chapter":2,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.25","text":"Correcting is the word for “child-training” or “discipline.” It is often positive (training, educating) but here denotes the negative side (correcting, disciplining).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%202%3A25/1"}
{"id":7990,"verse_id":"2TI.3.8","translation_id":"net-engnet","book_id":"2TI","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.8","text":"Jannes and Jambres were the traditional names of two of Pharaoh’s magicians who opposed Moses at the time of the Exodus.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%203%3A8/1"}
{"id":7991,"verse_id":"2TI.3.10","translation_id":"net-engnet","book_id":"2TI","chapter":3,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.10","text":"There is a strong emphasis on the pronoun you in contrast to the people described in vv. 2-9 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%203%3A10/1"}
{"id":7992,"verse_id":"2TI.3.11","translation_id":"net-engnet","book_id":"2TI","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.11","text":"In Antioch, in Iconium, and in Lystra. See Acts 13-14 for the account of these persecutions. map For location see JP1-E2 ; JP2-E2 ; JP3-E2","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%203%3A11/3"}
{"id":7993,"verse_id":"2TI.3.16","translation_id":"net-engnet","book_id":"2TI","chapter":3,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.16","text":"Inspired by God. Some have connected this adjective in a different way and translated it as “every inspired scripture is also useful.” But this violates the parallelism of the two adjectives in the sentence, and the arrangement of words makes clear that both should be taken as predicate adjectives: “ every scripture is inspired…and useful .”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%203%3A16/2"}
{"id":7994,"verse_id":"2TI.4.4","translation_id":"net-engnet","book_id":"2TI","chapter":4,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.4","text":"These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7 ; and Titus 1:14 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%204%3A4/1"}
{"id":7995,"verse_id":"2TI.4.7","translation_id":"net-engnet","book_id":"2TI","chapter":4,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.7","text":"The expression I have competed well ( Grk “I have competed the good competition”) uses words that may refer to a race or to a boxing or wrestling match: “run the good race” or “fight the good fight.” The similar phrase in 1 Tim 1:18 uses a military picture and is more literally “war the good warfare.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%204%3A7/1"}
{"id":7996,"verse_id":"2TI.4.14","translation_id":"net-engnet","book_id":"2TI","chapter":4,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.14","text":"An allusion to Ps 28:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%204%3A14/2"}
{"id":7997,"verse_id":"2TI.4.19","translation_id":"net-engnet","book_id":"2TI","chapter":4,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.19","text":"On Prisca and Aquila see also Acts 18:2, 18, 26 ; Rom 16:3-4 ; 1 Cor 16:19 . In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Timothy%204%3A19/2"}
{"id":7998,"verse_id":"TIT.1.7","translation_id":"net-engnet","book_id":"TIT","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.7","text":"The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28 , as well as in the parallels between these verses and 1 Tim 3:1-7 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Titus%201%3A7/1"}
{"id":7999,"verse_id":"TIT.1.12","translation_id":"net-engnet","book_id":"TIT","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.12","text":"A saying attributed to the poet Epimenides of Crete (6th century b.c. ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Titus%201%3A12/1"}
{"id":8000,"verse_id":"TIT.1.14","translation_id":"net-engnet","book_id":"TIT","chapter":1,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.14","text":"Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7 ; and 2 Tim 4:4 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Titus%201%3A14/1"}
{"id":8001,"verse_id":"TIT.2.2","translation_id":"net-engnet","book_id":"TIT","chapter":2,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.2","text":"Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Titus%202%3A2/2"}
{"id":8002,"verse_id":"TIT.3.8","translation_id":"net-engnet","book_id":"TIT","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.8","text":"This saying ( Grk “the saying”) refers to the preceding citation ( Titus 3:4-7 ). See 1 Tim 1:15; 3:1; 4:9 ; 2 Tim 2:11 for other occurrences of this phrase.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Titus%203%3A8/1"}
{"id":8003,"verse_id":"TIT.3.9","translation_id":"net-engnet","book_id":"TIT","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.9","text":"Fights about the law were characteristic of the false teachers in Ephesus as well as in Crete (cf. 1 Tim 1:3-7 ; Titus 1:10, 14 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Titus%203%3A9/2"}
{"id":8004,"verse_id":"PHM.1.1","translation_id":"net-engnet","book_id":"PHM","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.1","text":"The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul’s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony ( Rev 1:9 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Philemon%201%3A1/2"}
{"id":8005,"verse_id":"PHM.1.2","translation_id":"net-engnet","book_id":"PHM","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.2","text":"Apphia is thought to be the wife of Philemon.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Philemon%201%3A2/1"}
{"id":8006,"verse_id":"PHM.1.4","translation_id":"net-engnet","book_id":"PHM","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.4","text":"I always thank my God. An offer of thanksgiving ( εὐχαριστῶ , eucaristw ) to God is a customary formula for Paul in many of his epistles (cf. Rom 1:8 , 1 Cor 1:4 , Eph 1:16 , Col 1:3 , 1 Thess 1:2 , 2 Thess 1:3 ). The content of the thanksgiving typically points to the work of God in the salvation of the believers to whom he [Paul] writes.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Philemon%201%3A4/1"}
{"id":8007,"verse_id":"PHM.1.5","translation_id":"net-engnet","book_id":"PHM","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.5","text":"Your faith in the Lord Jesus and your love for all the saints. In accord with Paul, John also advocates this combination of “faith in Christ and love for the saints.” The believers’ invisible faith becomes visible in the demonstration of love for others. This, of course, is not only desired, but commanded ( 1 John 3:23 ). Although Paul’s comment here may appear as a stock expression to the casual reader, praising Philemon for his track record of faithfulness to Christ demonstrated in love for the saints is actually integral to the author’s argument in this short but pithy letter. Paul will soon ask Philemon to demonstrate this love toward Onesimus, his runaway slave.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Philemon%201%3A5/2"}
{"id":8008,"verse_id":"PHM.1.10","translation_id":"net-engnet","book_id":"PHM","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.10","text":"During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Philemon%201%3A10/3"}
{"id":8009,"verse_id":"PHM.1.15","translation_id":"net-engnet","book_id":"PHM","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.15","text":"So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally , but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Philemon%201%3A15/1"}
{"id":8010,"verse_id":"PHM.1.19","translation_id":"net-engnet","book_id":"PHM","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.19","text":"With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Philemon%201%3A19/3"}
{"id":8011,"verse_id":"PHM.1.19","translation_id":"net-engnet","book_id":"PHM","chapter":1,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.19","text":"The statement you owe me your very self means that Paul was responsible for some sort of blessing in the life of Philemon; though a monetary idea may be in mind, it is perhaps better to understand Paul as referring to the spiritual truth (i.e., the gospel) he had taught Philemon.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Philemon%201%3A19/4"}
{"id":8012,"verse_id":"PHM.1.20","translation_id":"net-engnet","book_id":"PHM","chapter":1,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.20","text":"Refresh my heart in Christ. Paul desired that Philemon refresh his heart in the same way that he [Philemon] had refreshed the hearts of other believers (cf. Phlm 7 ), that is, by forgiving and accepting Onesimus. In this way the presence and character of Jesus Christ would be vividly seen in Philemon’s attitude toward his runaway slave.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Philemon%201%3A20/1"}
{"id":8013,"verse_id":"PHM.1.23","translation_id":"net-engnet","book_id":"PHM","chapter":1,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.23","text":"Epaphras is probably a shortened form of the name Epaphroditus. This is probably the same individual whom Paul spoke of as “my brother, coworker, and fellow soldier” in Phil 2:25 (see also Phil 4:18 ). He is also mentioned in Col 1:7 and 4:12 , where he is a founder of the church in Colossae (BDAG 360 s.v. ᾿Επαφρᾶς ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Philemon%201%3A23/1"}
{"id":8014,"verse_id":"PHM.1.24","translation_id":"net-engnet","book_id":"PHM","chapter":1,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.24","text":"Aristarchus accompanied Paul on his collection-journey when Paul left for Rome in Acts 27:2 . He is also mentioned as a fellow prisoner in Col 4:10 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Philemon%201%3A24/1"}
{"id":8015,"verse_id":"PHM.1.24","translation_id":"net-engnet","book_id":"PHM","chapter":1,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.24","text":"Demas is most likely the same individual mentioned by the Apostle Paul in 2 Tim 4:10 . Apparently, he later on abandoned the faith because of his love of the world.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Philemon%201%3A24/2"}
{"id":8016,"verse_id":"HEB.1.3","translation_id":"net-engnet","book_id":"HEB","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.3","text":"An allusion to Ps 110:1 , quoted often in Hebrews.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Hebrews%201%3A3/3"}
{"id":8017,"verse_id":"HEB.1.6","translation_id":"net-engnet","book_id":"HEB","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.6","text":"A quotation combining themes from Deut 32:43 and Ps 97:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%201%3A6/2"}
{"id":8018,"verse_id":"HEB.1.7","translation_id":"net-engnet","book_id":"HEB","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.7","text":"The Greek correlative conjunctions μέν and δέ ( men and de ) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%201%3A7/1"}
{"id":8019,"verse_id":"HEB.1.7","translation_id":"net-engnet","book_id":"HEB","chapter":1,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.7","text":"A quotation from Ps 104:4 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Hebrews%201%3A7/3"}
{"id":8020,"verse_id":"HEB.1.9","translation_id":"net-engnet","book_id":"HEB","chapter":1,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.9","text":"God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%201%3A9/1"}
{"id":8021,"verse_id":"HEB.1.9","translation_id":"net-engnet","book_id":"HEB","chapter":1,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.9","text":"A quotation from Ps 45:6-7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%201%3A9/2"}
{"id":8022,"verse_id":"HEB.1.10","translation_id":"net-engnet","book_id":"HEB","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.10","text":"You founded the earth … your years will never run out . In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord , making a strong argument for the essential deity of the Son.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%201%3A10/1"}
{"id":8023,"verse_id":"HEB.1.12","translation_id":"net-engnet","book_id":"HEB","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.12","text":"Ψ 0243 0278 33 1881 Ï lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second “like a garment.” Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation. The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%201%3A12/1"}
{"id":8024,"verse_id":"HEB.1.12","translation_id":"net-engnet","book_id":"HEB","chapter":1,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.12","text":"A quotation from Ps 102:25-27 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%201%3A12/2"}
{"id":8025,"verse_id":"HEB.1.13","translation_id":"net-engnet","book_id":"HEB","chapter":1,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.13","text":"The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14 ) in revealing the superiority of the Son over angels (v. 4 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%201%3A13/1"}
{"id":8026,"verse_id":"HEB.1.13","translation_id":"net-engnet","book_id":"HEB","chapter":1,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.13","text":"A quotation from Ps 110:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%201%3A13/2"}
{"id":8027,"verse_id":"HEB.2.2","translation_id":"net-engnet","book_id":"HEB","chapter":2,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.2","text":"The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2 ; Ps 68:17-18 ; Acts 7:38, 53 ; Gal 3:19 ; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%202%3A2/1"}
{"id":8028,"verse_id":"HEB.2.5","translation_id":"net-engnet","book_id":"HEB","chapter":2,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.5","text":"The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%202%3A5/1"}
{"id":8029,"verse_id":"HEB.2.5","translation_id":"net-engnet","book_id":"HEB","chapter":2,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.5","text":"See the previous reference to the world in Heb 1:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%202%3A5/2"}
{"id":8030,"verse_id":"HEB.2.8","translation_id":"net-engnet","book_id":"HEB","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.8","text":"The expression all things under his control occurs three times in 2:8 . The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%202%3A8/2"}
{"id":8031,"verse_id":"HEB.2.10","translation_id":"net-engnet","book_id":"HEB","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.10","text":"The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ ( Acts 3:15; 5:31 ; Heb 2:10; 12:2 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%202%3A10/2"}
{"id":8032,"verse_id":"HEB.2.12","translation_id":"net-engnet","book_id":"HEB","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.12","text":"A quotation from Ps 22:22 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%202%3A12/2"}
{"id":8033,"verse_id":"HEB.2.13","translation_id":"net-engnet","book_id":"HEB","chapter":2,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.13","text":"A quotation from Isa 8:17-18 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Hebrews%202%3A13/4"}
{"id":8034,"verse_id":"HEB.3.5","translation_id":"net-engnet","book_id":"HEB","chapter":3,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.5","text":"A quotation from Num 12:7 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%203%3A5/2"}
{"id":8035,"verse_id":"HEB.3.6","translation_id":"net-engnet","book_id":"HEB","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.6","text":"The Greek makes the contrast between v. 5 and v. 6 a more emphatic and explicit than is easily done in English.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%203%3A6/1"}
{"id":8036,"verse_id":"HEB.3.7","translation_id":"net-engnet","book_id":"HEB","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.7","text":"The following quotation is from Ps 95:7 b-11.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%203%3A7/1"}
{"id":8037,"verse_id":"HEB.3.15","translation_id":"net-engnet","book_id":"HEB","chapter":3,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.15","text":"A quotation from Ps 95:7 b-8.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Hebrews%203%3A15/3"}
{"id":8038,"verse_id":"HEB.3.17","translation_id":"net-engnet","book_id":"HEB","chapter":3,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.17","text":"An allusion to God’s judgment pronounced in Num 14:29, 32 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%203%3A17/2"}
{"id":8039,"verse_id":"HEB.4.3","translation_id":"net-engnet","book_id":"HEB","chapter":4,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.3","text":"A quotation from Ps 95:11 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%204%3A3/1"}
{"id":8040,"verse_id":"HEB.4.4","translation_id":"net-engnet","book_id":"HEB","chapter":4,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.4","text":"A quotation from Gen 2:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%204%3A4/1"}
{"id":8041,"verse_id":"HEB.4.7","translation_id":"net-engnet","book_id":"HEB","chapter":4,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.7","text":"does not mention David either in the text or the superscription. It is possible that the writer of Hebrews is attributing the entire collection of psalms to David (although some psalms are specifically attributed to other individuals or groups).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%204%3A7/2"}
{"id":8042,"verse_id":"HEB.5.4","translation_id":"net-engnet","book_id":"HEB","chapter":5,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.4","text":"Honor refers here to the honor of the high priesthood.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%205%3A4/1"}
{"id":8043,"verse_id":"HEB.5.6","translation_id":"net-engnet","book_id":"HEB","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.6","text":"A quotation from Ps 110:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%205%3A6/2"}
{"id":8044,"verse_id":"HEB.5.8","translation_id":"net-engnet","book_id":"HEB","chapter":5,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.8","text":"There is a wordplay in the Greek text between the verbs “learned” ( ἔμαθεν , emaqen ) and “suffered” ( ἔπαθεν , epaqen ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%205%3A8/1"}
{"id":8045,"verse_id":"HEB.5.10","translation_id":"net-engnet","book_id":"HEB","chapter":5,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.10","text":"The phrase in the order of Melchizedek picks up the quotation from Ps 110:4 in Heb 5:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%205%3A10/2"}
{"id":8046,"verse_id":"HEB.6.19","translation_id":"net-engnet","book_id":"HEB","chapter":6,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.19","text":"The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%206%3A19/1"}
{"id":8047,"verse_id":"HEB.6.20","translation_id":"net-engnet","book_id":"HEB","chapter":6,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"6.20","text":"A quotation from Ps 110:4 , picked up again from Heb 5:6, 10 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%206%3A20/1"}
{"id":8048,"verse_id":"HEB.7.1","translation_id":"net-engnet","book_id":"HEB","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.1","text":"A series of quotations from Gen 14:17-19 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%207%3A1/1"}
{"id":8049,"verse_id":"HEB.7.2","translation_id":"net-engnet","book_id":"HEB","chapter":7,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.2","text":"A quotation from Gen 14:20 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Hebrews%207%3A2/3"}
{"id":8050,"verse_id":"HEB.7.6","translation_id":"net-engnet","book_id":"HEB","chapter":7,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.6","text":"The verbs “ collected…and blessed ” emphasize the continuing effect of the past actions, i.e., Melchizedek’s importance.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Hebrews%207%3A6/4"}
{"id":8051,"verse_id":"HEB.7.17","translation_id":"net-engnet","book_id":"HEB","chapter":7,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.17","text":"A quotation from Ps 110:4 (see Heb 5:6 and 6:20 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%207%3A17/2"}
{"id":8052,"verse_id":"HEB.7.20","translation_id":"net-engnet","book_id":"HEB","chapter":7,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.20","text":"The Greek text contains an elaborate comparison between v. 20 a and v. 22 , with a parenthesis (vv. 20 b-21) in between; the comparison is literally, “by as much as…by so much” or “to the degree that…to that same degree.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%207%3A20/1"}
{"id":8053,"verse_id":"HEB.7.21","translation_id":"net-engnet","book_id":"HEB","chapter":7,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.21","text":"A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Hebrews%207%3A21/3"}
{"id":8054,"verse_id":"HEB.7.28","translation_id":"net-engnet","book_id":"HEB","chapter":7,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.28","text":"See Heb 5:2 where this concept was introduced.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%207%3A28/1"}
{"id":8055,"verse_id":"HEB.8.1","translation_id":"net-engnet","book_id":"HEB","chapter":8,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.1","text":"An allusion to Ps 110:1 ; see Heb 1:3, 13 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%208%3A1/2"}
{"id":8056,"verse_id":"HEB.8.5","translation_id":"net-engnet","book_id":"HEB","chapter":8,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"8.5","text":"A quotation from Exod 25:40 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Hebrews%208%3A5/4"}
{"id":8057,"verse_id":"HEB.8.6","translation_id":"net-engnet","book_id":"HEB","chapter":8,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.6","text":"The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5 ) versus his superior ministry (v. 6 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%208%3A6/1"}
{"id":8058,"verse_id":"HEB.8.6","translation_id":"net-engnet","book_id":"HEB","chapter":8,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"8.6","text":"This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Hebrews%208%3A6/5"}
{"id":8059,"verse_id":"HEB.8.8","translation_id":"net-engnet","book_id":"HEB","chapter":8,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"8.8","text":"The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%208%3A8/2"}
{"id":8060,"verse_id":"HEB.8.12","translation_id":"net-engnet","book_id":"HEB","chapter":8,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"8.12","text":"A quotation from Jer 31:31-34 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%208%3A12/1"}
{"id":8061,"verse_id":"HEB.9.5","translation_id":"net-engnet","book_id":"HEB","chapter":9,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"9.5","text":"The cherubim (pl.) were an order of angels mentioned repeatedly in the OT but only here in the NT. They were associated with God’s presence, glory, and holiness. Their images that sat on top of the ark of the covenant are described in Exod 25:18-20 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%209%3A5/2"}
{"id":8062,"verse_id":"HEB.9.18","translation_id":"net-engnet","book_id":"HEB","chapter":9,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.18","text":"The Greek text reinforces this by negating the opposite (“not even the first covenant was inaugurated without blood”), but this double negation is not used in contemporary English.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%209%3A18/1"}
{"id":8063,"verse_id":"HEB.9.28","translation_id":"net-engnet","book_id":"HEB","chapter":9,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.28","text":"An allusion to Isa 53:12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%209%3A28/1"}
{"id":8064,"verse_id":"HEB.10.7","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.7","text":"A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5 ) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A7/2"}
{"id":8065,"verse_id":"HEB.10.8","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.8","text":"Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A8/1"}
{"id":8066,"verse_id":"HEB.10.12","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.12","text":"An allusion to Ps 110:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A12/2"}
{"id":8067,"verse_id":"HEB.10.13","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.13","text":"An allusion to Ps 110:1 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A13/2"}
{"id":8068,"verse_id":"HEB.10.16","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.16","text":"A quotation from Jer 31:33 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A16/2"}
{"id":8069,"verse_id":"HEB.10.17","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.17","text":"A quotation from Jer 31:34 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A17/2"}
{"id":8070,"verse_id":"HEB.10.20","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.20","text":"Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom ( Matt 27:51 ; Mark 15:38 ; Luke 23:45 ). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A20/2"}
{"id":8071,"verse_id":"HEB.10.22","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.22","text":"The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A22/2"}
{"id":8072,"verse_id":"HEB.10.25","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.25","text":"The day refers to that well-known time of Christ’s coming and judgment in the future; see a similar use of “day” in 1 Cor 3:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A25/1"}
{"id":8073,"verse_id":"HEB.10.28","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.28","text":"An allusion to Deut 17:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A28/2"}
{"id":8074,"verse_id":"HEB.10.30","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":30,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.30","text":"A quotation from Deut 32:35 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A30/1"}
{"id":8075,"verse_id":"HEB.10.30","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":30,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.30","text":"A quotation from Deut 32:36 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A30/2"}
{"id":8076,"verse_id":"HEB.10.37","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":37,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"10.37","text":"A quotation from Isa 26:20 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A37/1"}
{"id":8077,"verse_id":"HEB.10.37","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":37,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.37","text":"A quotation from Hab 2:3 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A37/2"}
{"id":8078,"verse_id":"HEB.10.38","translation_id":"net-engnet","book_id":"HEB","chapter":10,"verse":38,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"10.38","text":"A quotation from Hab 2:4 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2010%3A38/2"}
{"id":8079,"verse_id":"HEB.11.3","translation_id":"net-engnet","book_id":"HEB","chapter":11,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.3","text":"The Greek phrasing emphasizes this point by negating the opposite: “so that what is seen did not come into being from things that are visible.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Hebrews%2011%3A3/3"}
{"id":8080,"verse_id":"HEB.11.12","translation_id":"net-engnet","book_id":"HEB","chapter":11,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"11.12","text":"An allusion to Gen 22:17 (which itself goes back to Gen 15:5 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Hebrews%2011%3A12/3"}
{"id":8081,"verse_id":"HEB.11.22","translation_id":"net-engnet","book_id":"HEB","chapter":11,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"11.22","text":"Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2011%3A22/2"}
{"id":8082,"verse_id":"HEB.11.39","translation_id":"net-engnet","book_id":"HEB","chapter":11,"verse":39,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.39","text":"The expression these all were commended forms an inclusio with Heb 11:2 : The chapter begins and ends with references to commendation for faith.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%2011%3A39/1"}
{"id":8083,"verse_id":"HEB.12.2","translation_id":"net-engnet","book_id":"HEB","chapter":12,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.2","text":"An allusion to Ps 110:1 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%2012%3A2/1"}
{"id":8084,"verse_id":"HEB.12.6","translation_id":"net-engnet","book_id":"HEB","chapter":12,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.6","text":"A quotation from Prov 3:11-12 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%2012%3A6/1"}
{"id":8085,"verse_id":"HEB.12.12","translation_id":"net-engnet","book_id":"HEB","chapter":12,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.12","text":"A quotation from Isa 35:3 . Strengthen your listless hands and your weak knees refers to the readers’ need for renewed resolve and fresh strength in their struggles (cf. Heb 10:36-39; 12:1-3 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2012%3A12/2"}
{"id":8086,"verse_id":"HEB.12.13","translation_id":"net-engnet","book_id":"HEB","chapter":12,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.13","text":"A quotation from Prov 4:26 . The phrase make straight paths for your feet is figurative for “stay on God’s paths.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%2012%3A13/1"}
{"id":8087,"verse_id":"HEB.12.14","translation_id":"net-engnet","book_id":"HEB","chapter":12,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.14","text":"The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14 . More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths ( Prov 4:26 , quoted here in v. 13 ) and promises that God will lead them in peace if they do so ( Prov 4:27 [LXX], quoted in v. 14 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%2012%3A14/1"}
{"id":8088,"verse_id":"HEB.12.16","translation_id":"net-engnet","book_id":"HEB","chapter":12,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.16","text":"An allusion to Gen 27:34-41 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2012%3A16/2"}
{"id":8089,"verse_id":"HEB.12.20","translation_id":"net-engnet","book_id":"HEB","chapter":12,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.20","text":"A quotation from Exod 19:12-13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%2012%3A20/1"}
{"id":8090,"verse_id":"HEB.12.24","translation_id":"net-engnet","book_id":"HEB","chapter":12,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.24","text":"Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does ( Gen 4:10 ; Heb 9:11-14; 11:4 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2012%3A24/2"}
{"id":8091,"verse_id":"HEB.12.26","translation_id":"net-engnet","book_id":"HEB","chapter":12,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.26","text":"A quotation from Hag 2:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%2012%3A26/1"}
{"id":8092,"verse_id":"HEB.12.29","translation_id":"net-engnet","book_id":"HEB","chapter":12,"verse":29,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"12.29","text":"A quotation from Deut 4:24; 9:3 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%2012%3A29/1"}
{"id":8093,"verse_id":"HEB.13.2","translation_id":"net-engnet","book_id":"HEB","chapter":13,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.2","text":"This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah ( Gen 18:2-15 ), Lot ( Gen 19:1-14 ), Gideon ( Judg 6:11-18 ), Manoah ( Judg 13:3-22 ), and possibly Tobit (Tob 12:1-20).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%2013%3A2/1"}
{"id":8094,"verse_id":"HEB.13.5","translation_id":"net-engnet","book_id":"HEB","chapter":13,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"13.5","text":"A quotation from Deut 31:6, 8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Hebrews%2013%3A5/1"}
{"id":8095,"verse_id":"HEB.13.6","translation_id":"net-engnet","book_id":"HEB","chapter":13,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.6","text":"A quotation from Ps 118:6 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Hebrews%2013%3A6/2"}
{"id":8096,"verse_id":"JAS.1.20","translation_id":"net-engnet","book_id":"JAS","chapter":1,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.20","text":"God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/James%201%3A20/2"}
{"id":8097,"verse_id":"JAS.2.8","translation_id":"net-engnet","book_id":"JAS","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.8","text":"A quotation from Lev 19:18 (also quoted in Matt 19:19; 22:39 ; Mark 12:31 ; Luke 10:27 ; Rom 13:9 ; Gal 5:14 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/James%202%3A8/2"}
{"id":8098,"verse_id":"JAS.2.11","translation_id":"net-engnet","book_id":"JAS","chapter":2,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.11","text":"A quotation from Exod 20:14 and Deut 5:18 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/James%202%3A11/1"}
{"id":8099,"verse_id":"JAS.2.11","translation_id":"net-engnet","book_id":"JAS","chapter":2,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.11","text":"A quotation from Exod 20:13 and Deut 5:17 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/James%202%3A11/2"}
{"id":8100,"verse_id":"JAS.2.14","translation_id":"net-engnet","book_id":"JAS","chapter":2,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.14","text":"The form of the question in Greek expects a negative answer.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/James%202%3A14/3"}
{"id":8101,"verse_id":"JAS.2.23","translation_id":"net-engnet","book_id":"JAS","chapter":2,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.23","text":"A quotation from Gen 15:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/James%202%3A23/1"}
{"id":8102,"verse_id":"JAS.2.23","translation_id":"net-engnet","book_id":"JAS","chapter":2,"verse":23,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.23","text":"An allusion to 2 Chr 20:7 ; Isa 41:8; 51:2 ; Dan 3:35 (LXX), in which Abraham is called God’s “beloved.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/James%202%3A23/2"}
{"id":8103,"verse_id":"JAS.3.6","translation_id":"net-engnet","book_id":"JAS","chapter":3,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.6","text":"The word translated hell is “Gehenna” ( γέεννα , geenna ), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35 ), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/James%203%3A6/3"}
{"id":8104,"verse_id":"JAS.4.6","translation_id":"net-engnet","book_id":"JAS","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.6","text":"A quotation from Prov 3:34 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/James%204%3A6/1"}
{"id":8105,"verse_id":"JAS.5.5","translation_id":"net-engnet","book_id":"JAS","chapter":5,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.5","text":"James’ point seems to be that instead of seeking deliverance from condemnation, they have defied God’s law ( fattened your hearts ) and made themselves more likely objects of his judgment ( in a day of slaughter ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/James%205%3A5/1"}
{"id":8106,"verse_id":"JAS.5.9","translation_id":"net-engnet","book_id":"JAS","chapter":5,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.9","text":"The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/James%205%3A9/2"}
{"id":8107,"verse_id":"JAS.5.11","translation_id":"net-engnet","book_id":"JAS","chapter":5,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.11","text":"An allusion to Exod 34:6 ; Neh 9:17 ; Ps 86:15; 102:13 ; Joel 2:13 ; Jonah 4:2 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/James%205%3A11/2"}
{"id":8108,"verse_id":"1PE.1.2","translation_id":"net-engnet","book_id":"1PE","chapter":1,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.2","text":"For obedience and for sprinkling indicates the purpose of their choice or election by God.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Peter%201%3A2/1"}
{"id":8109,"verse_id":"1PE.1.10","translation_id":"net-engnet","book_id":"1PE","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.10","text":"Prophets refers to the OT prophets.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Peter%201%3A10/2"}
{"id":8110,"verse_id":"1PE.1.16","translation_id":"net-engnet","book_id":"1PE","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.16","text":"A quotation from Lev 19:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Peter%201%3A16/1"}
{"id":8111,"verse_id":"1PE.1.24","translation_id":"net-engnet","book_id":"1PE","chapter":1,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.24","text":"Here all flesh is a metaphor for humanity – human beings as both frail and temporary.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Peter%201%3A24/1"}
{"id":8112,"verse_id":"1PE.1.25","translation_id":"net-engnet","book_id":"1PE","chapter":1,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.25","text":"The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; here and in Luke 22:61 , Acts 11:16 ) and 12 times as λόγος τοῦ κυρίου ( logo\" tou kuriou ; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Peter%201%3A25/1"}
{"id":8113,"verse_id":"1PE.1.25","translation_id":"net-engnet","book_id":"1PE","chapter":1,"verse":25,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.25","text":"A quotation from Isa 40:6, 8 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Peter%201%3A25/2"}
{"id":8114,"verse_id":"1PE.2.3","translation_id":"net-engnet","book_id":"1PE","chapter":2,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.3","text":"A quotation from Ps 34:8 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Peter%202%3A3/2"}
{"id":8115,"verse_id":"1PE.2.6","translation_id":"net-engnet","book_id":"1PE","chapter":2,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"2.6","text":"A quotation from Isa 28:16 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/1%20Peter%202%3A6/6"}
{"id":8116,"verse_id":"1PE.2.7","translation_id":"net-engnet","book_id":"1PE","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.7","text":"A quotation from Ps 118:22 (cf. Matt 21:42 ; Mark 12:10 ; Luke 20:17 ; Acts 4:11 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/1%20Peter%202%3A7/4"}
{"id":8117,"verse_id":"1PE.2.8","translation_id":"net-engnet","book_id":"1PE","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.8","text":"A quotation from Isa 8:14 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Peter%202%3A8/2"}
{"id":8118,"verse_id":"1PE.2.9","translation_id":"net-engnet","book_id":"1PE","chapter":2,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.9","text":"This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21 ; and Mal 3:17 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Peter%202%3A9/1"}
{"id":8119,"verse_id":"1PE.2.10","translation_id":"net-engnet","book_id":"1PE","chapter":2,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.10","text":"The quotations in v. 10 are from Hos 1:6, 9; 2:23 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Peter%202%3A10/2"}
{"id":8120,"verse_id":"1PE.2.22","translation_id":"net-engnet","book_id":"1PE","chapter":2,"verse":22,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.22","text":"A quotation from Isa 53:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Peter%202%3A22/2"}
{"id":8121,"verse_id":"1PE.2.23","translation_id":"net-engnet","book_id":"1PE","chapter":2,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.23","text":"An allusion to Isa 53:7 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Peter%202%3A23/3"}
{"id":8122,"verse_id":"1PE.2.24","translation_id":"net-engnet","book_id":"1PE","chapter":2,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.24","text":"A quotation from Isa 53:4, 12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Peter%202%3A24/2"}
{"id":8123,"verse_id":"1PE.2.24","translation_id":"net-engnet","book_id":"1PE","chapter":2,"verse":24,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"2.24","text":"A quotation from Isa 53:5 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/1%20Peter%202%3A24/6"}
{"id":8124,"verse_id":"1PE.2.25","translation_id":"net-engnet","book_id":"1PE","chapter":2,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.25","text":"A quotation from Isa 53:6 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Peter%202%3A25/1"}
{"id":8125,"verse_id":"1PE.3.12","translation_id":"net-engnet","book_id":"1PE","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.12","text":"Verses 10-12 are a quotation from Ps 34:12-16 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Peter%203%3A12/2"}
{"id":8126,"verse_id":"1PE.3.14","translation_id":"net-engnet","book_id":"1PE","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.14","text":"The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12-19 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Peter%203%3A14/1"}
{"id":8127,"verse_id":"1PE.3.14","translation_id":"net-engnet","book_id":"1PE","chapter":3,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.14","text":"A quotation from Isa 8:12 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/1%20Peter%203%3A14/4"}
{"id":8128,"verse_id":"1PE.3.18","translation_id":"net-engnet","book_id":"1PE","chapter":3,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.18","text":"This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus , and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Peter%203%3A18/1"}
{"id":8129,"verse_id":"1PE.3.18","translation_id":"net-engnet","book_id":"1PE","chapter":3,"verse":18,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.18","text":"The reference to the just suffering for the unjust is an allusion to Isa 53:11-12 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Peter%203%3A18/3"}
{"id":8130,"verse_id":"1PE.3.18","translation_id":"net-engnet","book_id":"1PE","chapter":3,"verse":18,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.18","text":"Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 ( σαρκί , πνεύματι [ sarki , pneumati ]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16 ).”","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/1%20Peter%203%3A18/5"}
{"id":8131,"verse_id":"1PE.3.19","translation_id":"net-engnet","book_id":"1PE","chapter":3,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.19","text":"And preached to the spirits in prison. The meaning of this preaching and the spirits to whom he preached are much debated. It is commonly understood to be: (1) Christ’s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ’s death and ascension; or (2) Christ’s preaching of repentance through Noah to the unrighteous humans, now dead and confined in hell, who lived in the days of Noah. The latter is preferred because of the temporal indications in v. 20 a and the wider argument of the book. These verses encourage Christians to stand for righteousness and try to influence their contemporaries for the gospel in spite of the suffering that may come to them. All who identify with them and their Savior will be saved from the coming judgment, just as in Noah’s day.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Peter%203%3A19/2"}
{"id":8132,"verse_id":"1PE.4.1","translation_id":"net-engnet","book_id":"1PE","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.1","text":"Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1 a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19-20; 3:14, 17 ). This shows that he has made a break with sin as vs. 2 describes.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Peter%204%3A1/2"}
{"id":8133,"verse_id":"1PE.4.6","translation_id":"net-engnet","book_id":"1PE","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.6","text":"In context the phrase those who are dead refers to those now dead who had accepted the gospel while they were still living and had suffered persecution for their faith. Though they “suffered judgment” in this earthly life (i.e., they died, in the midst of physical abuse from the ungodly), they will enjoy life from God in the spiritual, heavenly realm because of the gospel (v. 6 b). It clearly does not assume a second chance for conversion offered to unbelievers who had died; why would Peter urge people to suffer in this life for the sake of the gospel if he believed that mercy would be extended to all the dead in the hereafter (cf. 2:7-8; 4:1-5, 12-19 )?","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Peter%204%3A6/2"}
{"id":8134,"verse_id":"1PE.4.8","translation_id":"net-engnet","book_id":"1PE","chapter":4,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.8","text":"The statement of v. 8 b, love covers a multitude of sins , is proverbial: It is quoted from Prov 10:12 (cf. Jas 5:20 ). It speaks of the forbearance that comes with love: Christian love is patient and forgiving toward the offenses of a fellow Christian ( Matt 18:21-22 ; 1 Cor 13:4-7 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Peter%204%3A8/3"}
{"id":8135,"verse_id":"1PE.4.14","translation_id":"net-engnet","book_id":"1PE","chapter":4,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.14","text":"A quotation taken from Isa 11:2 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20Peter%204%3A14/3"}
{"id":8136,"verse_id":"1PE.5.5","translation_id":"net-engnet","book_id":"1PE","chapter":5,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.5","text":"In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1 , elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Peter%205%3A5/1"}
{"id":8137,"verse_id":"1PE.5.5","translation_id":"net-engnet","book_id":"1PE","chapter":5,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.5","text":"A quotation from Prov 3:34 (cf. Jas 4:6 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Peter%205%3A5/2"}
{"id":8138,"verse_id":"1PE.5.8","translation_id":"net-engnet","book_id":"1PE","chapter":5,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.8","text":"This phrase may be an allusion to Ps 22:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Peter%205%3A8/1"}
{"id":8139,"verse_id":"1PE.5.12","translation_id":"net-engnet","book_id":"1PE","chapter":5,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.12","text":"The phrase Through Silvanus means either that Silvanus was the secretary (amanuensis) who assisted Peter in writing or composing the letter (cf. Rom 16:22 ) or that he carried the letter to the churches. The latter sense is more likely since this is the meaning of the Greek wording when it is used elsewhere (cf. Acts 15:23 ; Ignatius, Letter to the Romans 10:1; Letter to the Philadelphians 11:2; Letter to the Smyrnaeans 12:1; Polycarp, Letter to the Philippians 14), though it is perhaps possible that both ideas could be incorporated by this expression. For a detailed argument regarding this issue, see E. R. Richards, “Silvanus Was Not Peter’s Secretary: Theological Bias in Interpreting διὰ Σιλουανοῦ … ἔγραψα ,” JETS 43 (September 2000): 417-32.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20Peter%205%3A12/1"}
{"id":8140,"verse_id":"1PE.5.13","translation_id":"net-engnet","book_id":"1PE","chapter":5,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.13","text":"Most scholars understand Babylon here to be a figurative reference to Rome. Although in the OT the city of Babylon in Mesopotamia was the seat of tremendous power ( 2 Kgs 24-25 ; ; ), by the time of the NT what was left was an insignificant town, and there is no tradition in Christian history that Peter ever visited there. On the other hand, Christian tradition connects Peter with the church in Rome, and many interpreters think other references to Babylon in the NT refer to Rome as well ( Rev 14:8; 16:19; 17:5; 18:2, 10, 21 ). Thus it is likely Peter was referring to Rome here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20Peter%205%3A13/2"}
{"id":8141,"verse_id":"2PE.1.3","translation_id":"net-engnet","book_id":"2PE","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.3","text":"Called. The term καλέω ( kalew ), used here in its participial form, in soteriological contexts when God is the subject, always carries the nuance of effectual calling. That is, the one who is called is not just invited to be saved – he is also and always saved (cf. Rom 8:30 ). Calling takes place at the moment of conversion, while election takes place in eternity past (cf. Eph 1:4 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20Peter%201%3A3/4"}
{"id":8142,"verse_id":"2PE.1.4","translation_id":"net-engnet","book_id":"2PE","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.4","text":"Although the author has borrowed the expression partakers of the divine nature from paganism, his meaning is clearly Christian. He does not mean apotheosis (man becoming a god) in the pagan sense, but rather that believers have an organic connection with God. Because of such a connection, God can truly be called our Father. Conceptually, this bears the same meaning as Paul’s “in Christ” formula. The author’s statement, though startling at first, is hardly different from Paul’s prayer for the Ephesians that they “may be filled up to all the fullness of God” (3:19).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Peter%201%3A4/3"}
{"id":8143,"verse_id":"2PE.1.7","translation_id":"net-engnet","book_id":"2PE","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.7","text":"The final virtue or character quality in this list is “love” ( ἀγάπη , agaph ). The word was not used exclusively of Christian or unselfish love in the NT (e.g., the cognate, ἀγαπάω [ agapaw ], is used in John 3:19 of the love of darkness), but in a list such as this in which ἀγάπη is obviously the crescendo, unselfish love is evidently in view. R. Bauckham ( Jude, 2 Peter [WBC], 187) notes that as the crowning virtue, ἀγάπη encompasses all the previous virtues.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Peter%201%3A7/1"}
{"id":8144,"verse_id":"2PE.1.8","translation_id":"net-engnet","book_id":"2PE","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.8","text":"Continually increasing. There are evidently degrees of ownership of these qualities, implying degrees of productivity in one’s intimacy with Christ. An idiomatic rendering of the first part of v. 8 would be “For if you can claim ownership of these virtues in progressively increasing amounts…”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Peter%201%3A8/3"}
{"id":8145,"verse_id":"2PE.1.14","translation_id":"net-engnet","book_id":"2PE","chapter":1,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.14","text":"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 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Peter%201%3A14/3"}
{"id":8146,"verse_id":"2PE.1.15","translation_id":"net-engnet","book_id":"2PE","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.15","text":"There are various interpretations of v. 15 . For example, the author could be saying simply, “I will make every effort that you remember these things.” But the collocation of σπουδάζω ( spoudazw ) with μνήνη ( mnhnh ) suggests a more specific image. R. Bauckham ( Jude, 2 Peter [WBC], 201-2) is right when he notes that these two words together suggest a desire to write some sort of letter or testament. Most commentators recognize the difficulty in seeing the future verb σπουδάσω ( spoudasw ) as referring to 2 Peter itself (the present or aorist would have been expected, i.e., “I have made every effort,” or “I am making every effort”). Some have suggested that Mark’s Gospel is in view. The difficulty with this is threefold: (1) Mark is probably to be dated before 2 Peter, (2) early patristic testimony seems to imply that Peter was the unwitting source behind Mark’s Gospel; and (3) “these things” would seem to refer, in the least, to the prophecy about Peter’s death (absent in Mark). A more plausible suggestion might be that the author was thinking of the ending of John’s Gospel. This is possible because (1) John 21:18-19 is the only other place in the NT that refers to Peter’s death; indeed, it fleshes out the cryptic statement in v. 14 a bit more; (2) both 2 Peter and John were apparently written to Gentiles in and around Asia Minor; (3) both books were probably written after Paul’s death and perhaps even to Paul’s churches (cf. 2 Pet 3:1-2, 15-16 ); and (4) gives the appearance of being added to the end of a finished work. There is thus some possibility that this final chapter was added at the author’s request, in part to encourage Gentile Christians to face impending persecution, knowing that the martyrdom of even (Paul and) Peter was within the purview of God’s sovereignty. That 2 Pet 1:15 alludes to is of course by no means certain, but remains at least the most plausible of the suggestions put forth thus far.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Peter%201%3A15/1"}
{"id":8147,"verse_id":"2PE.1.16","translation_id":"net-engnet","book_id":"2PE","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.16","text":"The term grandeur was used most frequently of God’s majesty. In the 1st century, it was occasionally used of the divine majesty of the emperor. 2 Pet 1:1 and 1:11 already include hints of a polemic against emperor-worship (in that “God and Savior” and “Lord and Savior” were used of the emperor).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/2%20Peter%201%3A16/6"}
{"id":8148,"verse_id":"2PE.1.19","translation_id":"net-engnet","book_id":"2PE","chapter":1,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.19","text":"We in v. 19 is apparently an inclusive “we” (the author and his audience). Such shifts in the first person plural are quite common in epistolary literature (cf., e.g., 2 Cor 10-13 , passim ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Peter%201%3A19/2"}
{"id":8149,"verse_id":"2PE.1.19","translation_id":"net-engnet","book_id":"2PE","chapter":1,"verse":19,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.19","text":"The reference to the morning star constitutes a double entendre. First, the term was normally used to refer to Venus. But the author of course has a metaphorical meaning in mind, as is obvious from the place where the morning star is to rise – “in your hearts.” Most commentators see an allusion to Num 24:17 (“a star shall rise out of Jacob”) in Peter’s words. Early Christian exegesis saw in that passage a prophecy about Christ’s coming. Hence, in this verse Peter tells his audience to heed the OT scriptures which predict the return of Christ, then alludes to one of the passages that does this very thing, all the while running the theme of light on a parallel track. In addition, it may be significant that Peter’s choice of terms here is not the same as is found in the LXX. He has used a Hellenistic word that was sometimes used of emperors and deities, perhaps as a further polemic against the paganism of his day.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/2%20Peter%201%3A19/7"}
{"id":8150,"verse_id":"2PE.1.19","translation_id":"net-engnet","book_id":"2PE","chapter":1,"verse":19,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"8","reference":"1.19","text":"The phrase in your hearts is sometimes considered an inappropriate image for the parousia , since the coming of Christ will be visible to all. But Peter’s point has to do with full comprehension of the revelation of Christ, something only believers will experience. Further, his use of light imagery is doing double-duty, suggesting two things at once (i.e., internal guidance to truth or illumination, and OT prophecy about Christ’s return) and hence can not be expected to be consistent with every point he wishes to make.","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/2%20Peter%201%3A19/8"}
{"id":8151,"verse_id":"2PE.2.1","translation_id":"net-engnet","book_id":"2PE","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.1","text":"There will be false teachers among you. Peter uses the same verb, γίνομαι ( ginomai ), in 2 Pet 2:1 as he had used in 1:20 to describe the process of inspiration. He may well be contrasting, by way of a catchword, the two kinds of prophets.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20Peter%202%3A1/1"}
{"id":8152,"verse_id":"2PE.2.1","translation_id":"net-engnet","book_id":"2PE","chapter":2,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.1","text":"By the use of the future tense ( will infiltrate ), Peter is boldly prophesying the role that false teachers will have before these Gentile believers. It was necessary for him to establish both his own credentials and to anchor his audience’s faith in the written Word before he could get to this point, for these false teachers will question both.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Peter%202%3A1/3"}
{"id":8153,"verse_id":"2PE.2.16","translation_id":"net-engnet","book_id":"2PE","chapter":2,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.16","text":"Balaam’s activities are detailed in —24 (see also Num 31:8, 16 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20Peter%202%3A16/4"}
{"id":8154,"verse_id":"2PE.2.20","translation_id":"net-engnet","book_id":"2PE","chapter":2,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.20","text":"Through the rich knowledge of our Lord and Savior Jesus Christ. The implication is not that these people necessarily knew the Lord (in the sense of being saved), but that they were in the circle of those who had embraced Christ as Lord and Savior.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Peter%202%3A20/2"}
{"id":8155,"verse_id":"2PE.3.2","translation_id":"net-engnet","book_id":"2PE","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.2","text":"Holy prophets…apostles. The first chapter demonstrated that the OT prophets were trustworthy guides ( 1:19-21 ) and that the NT apostles were also authoritative ( 1:16-18 ). Now, using the same catch phrase found in the Greek text of 1:20 ( τοῦτο πρῶτον γινώσκοντες , touto prwton ginwskontes ), Peter points to specific prophecies of the prophets as an argument against the false teachers.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20Peter%203%3A2/4"}
{"id":8156,"verse_id":"2PE.3.9","translation_id":"net-engnet","book_id":"2PE","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.9","text":"He does not wish for any to perish. This verse has been a battleground between Arminians and Calvinists. The former argue that God wants all people to be saved, but either through inability or restriction of his own sovereignty does not interfere with peoples’ wills. Some of the latter argue that the “any” here means “any of you ” and that all the elect will repent before the return of Christ, because this is God’s will. Both of these positions have problems. The “any” in this context means “any of you.” (This can be seen by the dependent participle which gives the reason why the Lord is patient “toward you.”) There are hints throughout this letter that the readership may be mixed, including both true believers and others who are “sitting on the fence” as it were. But to make the equation of this readership with the elect is unlikely. This would seem to require, in its historical context, that all of these readers would be saved. But not all who attend church know the Lord or will know the Lord. Simon the Magician, whom Peter had confronted in , is a case in point. This is evident in contemporary churches when a pastor addresses the congregation as “brothers, sisters, saints, etc.,” yet concludes the message with an evangelistic appeal. When an apostle or pastor addresses a group as “Christian” he does not necessarily think that every individual in the congregation is truly a Christian. Thus, the literary context seems to be against the Arminian view, while the historical context seems to be against (one representation of) the Calvinist view. The answer to this conundrum is found in the term “wish” (a participle in Greek from the verb boulomai ). It often represents a mere wish, or one’s desiderative will, rather than one’s resolve. Unless God’s will is viewed on the two planes of his desiderative and decretive will (what he desires and what he decrees), hopeless confusion will result. The scriptures amply illustrate both that God sometimes decrees things that he does not desire and desires things that he does not decree. It is not that his will can be thwarted, nor that he has limited his sovereignty. But the mystery of God’s dealings with humanity is best seen if this tension is preserved. Otherwise, either God will be perceived as good but impotent or as a sovereign taskmaster. Here the idea that God does not wish for any to perish speaks only of God's desiderative will, without comment on his decretive will.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Peter%203%3A9/3"}
{"id":8157,"verse_id":"2PE.3.12","translation_id":"net-engnet","book_id":"2PE","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.12","text":"The coming of the day of God. Peter elsewhere describes the coming or parousia as the coming of Christ (cf. 2 Pet 1:16; 3:4 ). The almost casual exchange between “God” and “Christ” in this little book, and elsewhere in the NT, argues strongly for the deity of Christ (see esp. 1:1 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Peter%203%3A12/2"}
{"id":8158,"verse_id":"2PE.3.14","translation_id":"net-engnet","book_id":"2PE","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.14","text":"The Greek verb used in the phrase strive to be found is the same as is found in v. 10 , translated “laid bare.” In typical Petrine fashion, a conceptual link is made by the same linkage of terms. The point of these two verses thus becomes clear: When the heavens disappear and the earth and its inhabitants are stripped bare before the throne of God, they should strive to make sure that their lives are pure and that they have nothing to hide.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Peter%203%3A14/2"}
{"id":8159,"verse_id":"2PE.3.15","translation_id":"net-engnet","book_id":"2PE","chapter":3,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.15","text":"Critics generally assume that 2 Peter is not authentic, partially because in vv. 15-16 Paul is said to have written scripture. It is assumed that a recognition of Paul’s writings as scripture could not have happened until early in the 2nd century. However, in the same breath that Paul is canonized, Peter also calls him “ brother .” This is unparalleled in the 2nd century apocryphal works, as well as early patristic writings, in which the apostles are universally elevated above the author and readers; here, Peter simply says “he’s one of us.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20Peter%203%3A15/2"}
{"id":8160,"verse_id":"2PE.3.15","translation_id":"net-engnet","book_id":"2PE","chapter":3,"verse":15,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.15","text":"Paul wrote to you. That Paul had written to these people indicates that they are most likely Gentiles. Further, that Peter is now writing to them suggests that Paul had already died, for Peter was the apostle to the circumcised. Peter apparently decided to write his two letters to Paul’s churches shortly after Paul’s death, both to connect with them personally and theologically (Paul’s gospel is Peter’s gospel) and to warn them of the wolves in sheep’s clothing that would come in to destroy the flock. Thus, part of Peter’s purpose seems to be to anchor his readership on the written documents of the Christian community (both the Old Testament and Paul’s letters) as a safeguard against heretics.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20Peter%203%3A15/3"}
{"id":8161,"verse_id":"2PE.3.16","translation_id":"net-engnet","book_id":"2PE","chapter":3,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.16","text":"This one incidental line, the rest of the scriptures , links Paul’s writings with scripture. This is thus one of the earliest affirmations of any part of the NT as scripture. Peter’s words were prophetic and were intended as a preemptive strike against the heretics to come.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/2%20Peter%203%3A16/5"}
{"id":8162,"verse_id":"1JN.2.1","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.1","text":"My little children. The direct address by the author to his readers at the beginning of 2:1 marks a break in the pattern of the opponents’ claims (indicated by the phrase if we say followed by a negative statement in the apodosis, the “then” clause) and the author’s counterclaims (represented by if with a positive statement in the apodosis) made so far in 1:6-10 . The seriousness of this last claim (in 1:10 ) causes the author to interrupt himself to address the readers as his faithful children and to explain to them that while he wants them not to sin, they may be assured that if they do, they can look to Jesus Christ, as their advocate with the Father, to intercede for them. After this, the last of the author’s three counter-claims in 1:5-2:2 is found in the if clause in 2:1 b.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A1/1"}
{"id":8163,"verse_id":"1JN.2.7","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.7","text":"See John 13:34-35 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A7/1"}
{"id":8164,"verse_id":"1JN.2.8","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.8","text":"The reference to the darkness…passing away and the true light…already shining is an allusion to John 1:5, 1:9, and 8:12 . Because the author sees the victory of light over darkness as something already begun, he is writing Jesus’ commandment to love one another to the readers as a reminder to (1) hold fast to what they have already heard (see 1 John 2:7 ) and (2) not be influenced by the teaching of the opponents.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A8/3"}
{"id":8165,"verse_id":"1JN.2.11","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.11","text":"The one who hates his fellow Christian. The author’s paradigm for the opponents portrays them as those who show hatred for fellow Christians ( Grk “brothers,” but not referring to one’s physical siblings). This charge will be much more fully developed in chap. , where the author will compare the opponents to Cain (who is the model for one who hates a brother, since he ultimately murdered his own brother). In 1 John 3:17 the specific charge against the opponents will be failing to give material aid to a brother in need.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A11/1"}
{"id":8166,"verse_id":"1JN.2.11","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.11","text":"1 John 2:3-11 . The section 2:3-11 contains three claims to intimate knowledge of God, each introduced by the phrase the one who says (participles in the Greek text) in 2:4, 6, and 9 . As with the three claims beginning with “if” in the previous section ( 1:6, 8, 10 ), these indirectly reflect the claims of the opponents. Each claim is followed by the author’s evaluation and its implications.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A11/2"}
{"id":8167,"verse_id":"1JN.2.12","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.12","text":"I am writing to you. The author appears to have been concerned that some of his readers, at least, would accept the claims of the opponents as voiced in 1:6, 8, and 10 . The counterclaims the author has made in 1:7, 9, and 2:1 seem intended to strengthen the readers and reassure them (among other things) that their sins are forgiven. Further assurances of their position here is in keeping with such a theme, and indeed, the topic of reassurance runs throughout the entire letter (see the purpose statement in 5:13 ). Finally, in such a context the warning which follows in 2:15-17 is not out of place because the author is dealing with a community that is discouraged by the controversy which has arisen within it and that is in need of exhortation.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A12/1"}
{"id":8168,"verse_id":"1JN.2.13","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.13","text":"The phrase the evil one is used in John 17:15 as a reference to Satan. Satan is also the referent here and in the four other occurrences in 1 John ( 2:14; 3:12; 5:18, 19 ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A13/3"}
{"id":8169,"verse_id":"1JN.2.18","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.18","text":"Antichrists are John’s description for the opponents and their false teaching, which is at variance with the apostolic eyewitness testimony about who Jesus is (cf. 1:1-4 ). The identity of these opponents has been variously debated by scholars, with some contending (1) that these false teachers originally belonged to the group of apostolic leaders, but departed from it (“went out from us,” v. 19 ). It is much more likely (2) that they arose from within the Christian communities to which John is writing, however, and with which he identifies himself. This identification can be seen in the interchange of the pronouns “we” and “you” between 1:10 and 2:1 , for example, where “we” does not refer only to John and the other apostles, but is inclusive, referring to both himself and the Christians he is writing to ( 2:1 , “you”).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A18/1"}
{"id":8170,"verse_id":"1JN.2.19","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"2.19","text":"All of them do not belong to us. The opponents chose to depart rather than remain in fellowship with the community to which the author writes and with which he associates himself. This demonstrates conclusively to the author that they never really belonged to that community at all (in spite of what they were claiming). 1 John 2:19 indicates that the departure was apparently the opponents’ own decision rather than being thrown out or excommunicated. But for John, if they had been genuine believers, they would have remained in fellowship. Now they have gone out into the world, where they belong (compare 1 John 4:5 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A19/5"}
{"id":8171,"verse_id":"1JN.2.25","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":25,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.25","text":"The promise consists of eternal life , but it is also related to the concept of “remaining” in 2:24 . The person who “remains in the Son and in the Father” thus has this promise of eternal life from Jesus himself. Consistent with this, 1 John 5:12 implies that the believer has this eternal life now , not just in the future, and this in turn agrees with John 5:24 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A25/4"}
{"id":8172,"verse_id":"1JN.2.26","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":26,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.26","text":"The phrase those who are trying to deceive you in 1 John 2:26 is a clear reference to the secessionist opponents mentioned earlier in 1 John 2:19 , who are attempting to deceive the people the author is writing to.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A26/1"}
{"id":8173,"verse_id":"1JN.2.27","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.27","text":"The anointing. The “anointing” ( χρῖσμα , crisma ) which believers have received refers to the indwelling Holy Spirit which has been given to them at their conversion.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A27/1"}
{"id":8174,"verse_id":"1JN.2.27","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":27,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.27","text":"The pronoun could refer to God or Jesus Christ, but a reference to Jesus Christ is more likely here.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A27/2"}
{"id":8175,"verse_id":"1JN.2.27","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":27,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.27","text":"The pronoun could refer (1) to God or (2) to Jesus Christ, but a reference to Jesus Christ is more likely here.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A27/4"}
{"id":8176,"verse_id":"1JN.2.28","translation_id":"net-engnet","book_id":"1JN","chapter":2,"verse":28,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.28","text":"A reference to Jesus Christ is more likely here. Note the mention of the second coming (second advent) at the end of this verse.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20John%202%3A28/2"}
{"id":8177,"verse_id":"1JN.3.1","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.1","text":"The pronoun him is a clear reference to Jesus Christ (compare John 1:10 ).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A1/5"}
{"id":8178,"verse_id":"1JN.3.2","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"3.2","text":"Is revealed. It may well be that the use of the same passive verb here (from φανερόω , fanerow ) is intended to suggest to the reader the mention of the parousia (Christ’s second coming) in 2:28 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A2/6"}
{"id":8179,"verse_id":"1JN.3.2","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"8","reference":"3.2","text":"The phrase we will be like him, because we will see him just as he is has been explained two ways: (1) believers will really become more like God than they now are, and will do this through seeing God as he really is; or (2) believers will realize that they are already like God, but did not realize it until they see him as he is. One who sees a strong emphasis on realized eschatology in the Gospel of John and the Epistles might opt for the second view, since it downplays the difference between what believers already are in the present age and what they will become in the next. It seems better, though, in light of the statement in 3:2 a that “what we will be has not yet been revealed” and because of the reference to Christ’s parousia in 2:28 , that the author intends to distinguish between the present state of believers and what they will be like in the future. Thus the first view is better, that believers really will become more like God than they are now, as a result of seeing him as he really is.","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A2/8"}
{"id":8180,"verse_id":"1JN.3.3","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.3","text":"The verb translated purifies ( ἁγνίζω , Jagnizw ) is somewhat unusual here, since it is not common in the NT, and occurs only once in the Gospel of John (11:55). One might wonder why the author did not use the more common verb ἁγιάζω ( Jagiazw ), as in John 17:19 , where Jesus prays, “On their behalf I consecrate myself, so that they may also be consecrated in the truth.” It is possible that there is some overlap between the two verbs and thus this is another example of Johannine stylistic variation, but the verb ἁγνίζω is used in the context of John 11:55 , which describes ritual purification for the Passover, a usage also found in the LXX ( Exod 19:10-11 , Num 8:21 ). In this context the use of ἁγνίζω would remind the readers that, if they have the future hope of entering the Father’s presence (“seeing him as he is” in 3:2 ), they need to prepare themselves by living a purified lifestyle now, just as Jesus lived during his earthly life and ministry (cf. 2:6 again). This serves to rebut the opponents’ claims to moral indifference, that what the Christian does in the present life is of no consequence.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A3/2"}
{"id":8181,"verse_id":"1JN.3.3","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.3","text":"1 John 3:1-3 . All of 3:1-3 is a parenthesis within the present section in which the author reflects on what it means to be fathered by God, a subject he has mentioned at the end of 2:29 . The sequence of the argument is then resumed by 3:4 , which is in opposition to 2:29 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A3/4"}
{"id":8182,"verse_id":"1JN.3.4","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.4","text":"Everyone who practices sin. In contrast to the πᾶς ὁ ( pas Jo ) + participle construction in 3:3 ( everyone who has , πᾶς ὁ ἔχων [ pas Jo ecwn ]) which referred to believers, the use of everyone who practices sin ( πᾶς ὁ ποιῶν τὴν ἁμαρτίαν [ pas Jo poiwn thn Jamartian ]) here refers to the author’s opponents. A similar use, referring to the opponents’ denial of the Son, is found in 2:23 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A4/1"}
{"id":8183,"verse_id":"1JN.3.4","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.4","text":"The Greek word ἀνομία ( anomia ) is often translated “iniquity” or “lawlessness” and in the LXX refers particularly to transgression of the law of Moses. In Jewish thought the ideas of sin ( ἁμαρτία , Jamartia ) and lawlessness or iniquity ( ἀνομία ) were often equated because sin involved a violation of the Mosaic law and hence lawlessness. For example, Ps 51:5 LXX sets the two in parallel, and Paul in Rom 4:7 (quoting Ps 32:1 ) does the same. For the author, it is not violation of the Mosaic law that results in lawlessness, since he is writing to Christians. The ‘law’ for the author is the law of love, as given by Jesus in the new commandment of John 13:34-35 . This is the command to love one’s brother, a major theme of 1 John and the one specific sin in the entire letter which the opponents are charged with ( 3:17 ). Since the author has already labeled the opponents “antichrists” in 2:18 , it may well be that he sees in their iniquitous behavior of withdrawing from the community and refusing to love the brethren a foreshadowing of the apocalyptic iniquity of the end times (cf. 2 Thess 2:3-8 ). In Matt 24:11-12 Jesus foretold that false prophets would arise in the end times (cf. 1 John 4:1 ), that lawlessness ( anomia ) would increase, and that “the love of many will grow cold” (which would certainly fit the author’s portrait of the opponents here).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A4/2"}
{"id":8184,"verse_id":"1JN.3.7","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.7","text":"The one who practices righteousness. The participle ( ὁ ποιῶν , Jo poiwn ) + noun constructions in 3:7 and in 3:8 a, the first positive and the second negative, serve to emphasize the contrast between the true Christians (“the one who practices righteousness”) and the opponents (“the one who practices sin,” 3:8 a).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A7/1"}
{"id":8185,"verse_id":"1JN.3.8","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.8","text":"The person who practices sin is of the devil. 1 John 3:10 and John 8:44 might be cited as parallels, because these speak of opponents as the devil’s “children.” However, it is significant that the author of 1 John never speaks of the opponents as “fathered by the devil” in the same sense as Christians are “fathered by God” ( 3:9 ). A concept of evildoers as “fathered” by the devil in the same sense as Christians are fathered by God would imply a much more fully developed Gnosticism with its dualistic approach to humanity. The author of 1 John carefully avoids saying that the opponents are “fathered by the devil,” because in Johannine theology not to be fathered by God is to be fathered only by the flesh ( John 1:13 ). This is a significant piece of evidence that 1 John predates the more fully developed Gnosticism of the 2nd century. What the author does say is that the opponents (“the one who practices sin”) are from the devil, in the sense that they belong to him and have given him their allegiance.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A8/1"}
{"id":8186,"verse_id":"1JN.3.11","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.11","text":"For this is the gospel message…that we should love one another. The structure of this verse is parallel to 1:5 , indicating the beginning of a second major section of the letter.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A11/4"}
{"id":8187,"verse_id":"1JN.3.12","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.12","text":"Since the author states that Cain … was of the evil one ( ἐκ τοῦ πονηροῦ , ek tou ponhrou ), in the immediate context this imagery serves as an illustration of 3:8 a: The person who practices sin is of the devil ( ἐκ τοῦ διαβόλου , ek tou diabolou ). This is similar to John 8:44 , where Jesus told his opponents “you people are from your father the devil…[who] was a murderer from the beginning.” In both Jewish and early Christian writings Cain is a model for those who deliberately disbelieve; Testament of Benjamin 7:5 looks forward to the punishment of those who “are like Cain in the envy and hatred of brothers.” It is not difficult to see why the author of 1 John used Cain here as a model for the opponents in light of their failure to “love the brothers” (see 1 John 3:17 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A12/1"}
{"id":8188,"verse_id":"1JN.3.13","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.13","text":"Cf. John 15:18 , where this phrase also occurs.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A13/2"}
{"id":8189,"verse_id":"1JN.3.14","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.14","text":"Cf. John 5:24 , where this phrase also occurs.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A14/3"}
{"id":8190,"verse_id":"1JN.3.14","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":14,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"3.14","text":"The one who does not love remains in death. Again, the author has the secessionist opponents in view. Their refusal to show love for the brothers demonstrates that they have not made the transition from (spiritual) death to (spiritual) life, but instead have remained in a state of (spiritual) death.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A14/6"}
{"id":8191,"verse_id":"1JN.3.15","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.15","text":"Everyone who hates his fellow Christian is a murderer. On one level it is easy to see how the author could say this; the person who hates his brother is one and the same with the person who murders his brother. Behind the usage here, however, is John 8:44 , the only other occurrence of the Greek word translated murderer ( ἀνθρωποκτόνος , anqrwpoktonos ) in the NT, where the devil is described as a “murderer from the beginning.” John 8:44 refers to the devil’s role in bringing death to Adam and Eve, but even more to his involvement (not directly mentioned in the Genesis account, but elaborated in the intertestamental literature, especially the writings of Philo) in Cain’s murder of his brother Abel. This was the first incident of murder in human history and also the first outward demonstration of the full implications of sin’s entry into the world. Ultimately, then, the devil is behind murder, just as he was behind Cain’s murder of Abel. When the hater kills, he shows himself to be a child of the devil (cf. 1 John 3:10 ). Once again, conduct is the clue to paternity.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A15/2"}
{"id":8192,"verse_id":"1JN.3.16","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.16","text":"References to the fact that Jesus laid down his life using the verb τίθημι ( tiqhmi ) are unique to the Gospel of John (10:11, 15, 17, 18; 13:37, 38; 15:13) and 1 John (only here). From John’s perspective Jesus’ act in giving up his life sacrificially was a voluntary one; Jesus was always completely in control of the situation surrounding his arrest, trials, and crucifixion (see John 10:18 ). There is a parallel with 1 John 2:6 – there, as here, the life of Jesus (during his earthly ministry) becomes the example for believers to follow. This in turn underscores the importance of Jesus’ earthly life and ministry (especially his sacrificial death on the cross), a point of contention between the author and his opponents in 1 John. See 1 John 4:10 for a further parallel.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A16/3"}
{"id":8193,"verse_id":"1JN.3.17","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.17","text":"Once again the verb μένω ( menw ) is used of a spiritual reality (in this case the love of God) which does or does not reside in a person. Although the author uses the indefinite relative whoever ( Grk ὃς δ᾿ ἄν , Jos d ’ an ), it is clear that he has the opponents in view here. This is the only specific moral fault he ever charges the opponents with in the entire letter. It is also clear that the author sees it as impossible that such a person, who refuses to offer help in his brother’s time of need (and thus ‘hates’ his brother rather than ‘loving’ him, cf. 3:15 ) can have any of the love which comes from God residing in him. This person, from the author’s dualistic ‘either/or’ perspective, cannot be a believer. The semantic force of the deliberative rhetorical question, “How can the love of God reside in such a person?”, is therefore a declarative statement about the spiritual condition of the opponents: “The love of God cannot possibly reside in such a person.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A17/4"}
{"id":8194,"verse_id":"1JN.3.17","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":17,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"3.17","text":"How can the love of God reside in such a person? is a rhetorical question which clearly anticipates a negative answer: The love of God cannot reside in such a person.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A17/5"}
{"id":8195,"verse_id":"1JN.3.18","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.18","text":"The noun truth here has been interpreted in various ways: (1) There are a number of interpreters who understand the final noun in this series, truth ( ἀληθείᾳ , alhqeia ) in an adverbial sense (“truly” or “in sincerity”), describing the way in which believers are to love. If the two pairs of nouns are compared, however, it is hard to see how the second noun with tongue ( γλώσσῃ , glwssh ) in the first pair can have an adverbial sense. (2) It seems better to understand the first noun in each pair as produced by the second noun: Words are produced by the tongue, and the (righteous) deeds with which believers are to love one another are produced by the truth.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A18/1"}
{"id":8196,"verse_id":"1JN.3.23","translation_id":"net-engnet","book_id":"1JN","chapter":3,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"3.23","text":"The author of 1 John repeatedly attributes the commandments given to believers as given by God the Father, even though in John 13:34-35 it was Jesus who gave the commandment to love one another. 2 John 4-5 also attributes the commandment to love one another directly to the Father. Thus it is clear that God the Father is the subject of the verb gave here in 3:23 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20John%203%3A23/3"}
{"id":8197,"verse_id":"1JN.4.1","translation_id":"net-engnet","book_id":"1JN","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.1","text":"1 John 4:1-6 . These verses form one of three units within 1 John that almost all interpreters consider a single unit and do not divide up (the other two are 2:12-14 and 15-17 ). The subject matter is so clearly different from the surrounding context that these clearly constitute separate units of thought. Since the Holy Spirit is not the only spirit active in the world, the author needs to qualify for the recipients how to tell if a spirit comes from God. The “test” is the confession in 4:2 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%204%3A1/1"}
{"id":8198,"verse_id":"1JN.4.1","translation_id":"net-engnet","book_id":"1JN","chapter":4,"verse":1,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.1","text":"Test the spirits. Since in the second half of the present verse the author mentions “false prophets” who have “gone out into the world,” it appears highly probable that his concept of testing the spirits is drawn from the OT concept of testing a prophet to see whether he is a false prophet or a true one. The procedure for testing a prophet is found in Deut 13:2-6 and 18:15-22 . An OT prophet was to be tested on the basis of (a) whether or not his predictive prophecies came true ( Deut 18:22 ) and (b) whether or not he advocated idolatry ( Deut 13:1-3 ). In the latter case the people of Israel are warned that even if the prophet should perform an authenticating sign or wonder, his truth or falsity is still to be judged on the basis of his claims, that is, whether or not he advocates idolatry. Here in 1 John the idea of “testing the spirits” comes closer to the second OT example of “testing the prophets” mentioned above. According to 1 John 4:2-3 , the spirits are to be tested on the basis of their christological confession: The person motivated by the Spirit of God will confess Jesus as the Christ who has come in the flesh , while the person motivated by the spirit of deceit will not confess Jesus and is therefore not from God. This comes close to the idea expressed by Paul in 1 Cor 12:3 where the person speaking charismatic utterances is also to be judged on the basis of his christological confession: “So I want you to understand that no one speaking by the Spirit of God says, ‘Jesus is cursed,’ and no one can say ‘Jesus is Lord,’ except by the Holy Spirit.”","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20John%204%3A1/3"}
{"id":8199,"verse_id":"1JN.4.4","translation_id":"net-engnet","book_id":"1JN","chapter":4,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.4","text":"Them refers to the secessionist opponents, called “false prophets” in 4:1 (compare 2:19 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%204%3A4/1"}
{"id":8200,"verse_id":"1JN.4.6","translation_id":"net-engnet","book_id":"1JN","chapter":4,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.6","text":"Who or what is the Spirit of truth and the spirit of deceit in 1 John 4:6 ? (1) Some interpreters regard the “spirits” in 4:6 as human spirits. Although 4:1 a is ambiguous and might refer either to human spirits or spiritual beings who influence people, it is clear in the context that (2) the author sees behind the secessionist opponents with their false Christology the spirit of the Antichrist, that is, Satan ( 4:3 b), and behind the true believers of the community to which he is writing, the Spirit of God ( 4:2 ). This is made clear in 4:4 by the reference to the respective spirits as the One who is in you and the one who is in the world .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20John%204%3A6/3"}
{"id":8201,"verse_id":"1JN.4.9","translation_id":"net-engnet","book_id":"1JN","chapter":4,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.9","text":"Although the word translated one and only ( μονογενής , monogenhs ) is often rendered “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [ Luke 7:12, 9:38 ] or a daughter [ Luke 8:42 ]). It was also used of something unique (only one of its kind) such as the mythological bird called the Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac ( Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus alone in the Johannine literature of the NT. While all Christians are children of God ( τέκνα θεοῦ , tekna qeou ), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John ( 1:14, 18; 3:16, 18 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/1%20John%204%3A9/4"}
{"id":8202,"verse_id":"1JN.4.10","translation_id":"net-engnet","book_id":"1JN","chapter":4,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.10","text":"As explained at 2:2 , inherent in the meaning of the word translated atoning sacrifice ( ἱλασμός , Jilasmos ) is the idea of turning away the divine wrath, so that “propitiation” is the closest English equivalent. God’s love for us is expressed in his sending his Son to be the propitiation (the propitiatory sacrifice) for our sins on the cross. This is an indirect way for the author to allude to one of the main points of his controversy with the opponents: the significance for believers’ salvation of Jesus’ earthly life and ministry, including especially his sacrificial death on the cross. The contemporary English “atoning sacrifice” communicates this idea more effectively.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20John%204%3A10/3"}
{"id":8203,"verse_id":"1JN.4.12","translation_id":"net-engnet","book_id":"1JN","chapter":4,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.12","text":"An allusion to John 1:18 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%204%3A12/1"}
{"id":8204,"verse_id":"1JN.4.13","translation_id":"net-engnet","book_id":"1JN","chapter":4,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.13","text":"The genitive of his Spirit here, like the phrase in 3:24 , probably reflects a partitive nuance, so that the author portrays God as ‘apportioning’ his Spirit to individual believers. This leads to the important observation that the author is not particularly interested in emphasizing (1) the ongoing interior witness of the Holy Spirit (which is what the passage is often understood to mean) but is emphasizing (2) the fact that God has given the Spirit to believers, and it is this fact that gives believers assurance of their relationship to God. In other words, it is the fact that the Holy Spirit has been given to believers, rather than the ongoing interior testimony of the Holy Spirit within the believer, which is the primary source of the believer’s assurance.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20John%204%3A13/3"}
{"id":8205,"verse_id":"1JN.4.18","translation_id":"net-engnet","book_id":"1JN","chapter":4,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.18","text":"The entire phrase fear has to do with punishment may be understood in two slightly different ways: (1) “fear has its own punishment” or (2) “fear has to do with [includes] punishment.” These are not far apart, however, and the real key to understanding the expression lies in the meaning of the word “punishment” ( κόλασις , kolasis ). While it may refer to torture or torment (BDAG 555 s.v. 1 ) there are numerous Koine references involving eternal punishment (2 Macc 4:38; T. Reu. 5:5; T. Gad 7:5) and this is also the use in the only other NT reference, Matt 25:46 . In the present context, where the author has mentioned having confidence in the day of judgment ( 4:17 ), it seems virtually certain that eternal punishment (or fear of it) is what is meant here. The (only) alternative to perfected love, which results in confidence at the day of judgment, is fear, which has to do with the punishment one is afraid of receiving at the judgment. As 4:18 b states, “ the one who fears [punishment] has not been perfected in love .” It is often assumed by interpreters that the opposite to perfected love (which casts out fear) is imperfect love (which still has fear and therefore no assurance). This is possible, but it is not likely, because the author nowhere mentions ‘imperfect’ love, and for him the opposite of ‘perfected’ love appears to be not imperfect love but hate (cf. 4:20 ). In other words, in the antithetical (‘either/or’) categories in which the author presents his arguments, one is either a genuine believer, who becomes ‘perfected’ in love as he resides in love and in a mutually indwelling relationship with God (cf. 4:16 b), or one is not a genuine believer at all, but one who (like the opponents) hates his brother, is a liar, and does not know God at all. This individual should well fear judgment and eternal punishment because in the author’s view that is precisely where such a person is headed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%204%3A18/1"}
{"id":8206,"verse_id":"1JN.4.19","translation_id":"net-engnet","book_id":"1JN","chapter":4,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"4.19","text":"No object is supplied for the verb love (the author with his propensity for obscurity has left it to the readers to supply the object). The obvious objects that could be supplied from the context are either God himself or other believers (the brethren). It may well be that the author has both in mind at this point; the statement is general enough to cover both alternatives, although the following verse puts more emphasis on love for the brethren.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%204%3A19/1"}
{"id":8207,"verse_id":"1JN.4.20","translation_id":"net-engnet","book_id":"1JN","chapter":4,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"4.20","text":"In 4:20 the author again describes the opponents, who claim to love God. Their failure to show love for their fellow Christians proves their claim to know God to be false: The one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/1%20John%204%3A20/5"}
{"id":8208,"verse_id":"1JN.5.1","translation_id":"net-engnet","book_id":"1JN","chapter":5,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"5.1","text":"Also loves the child fathered by him. Is the meaning of 5:1 b a general observation or a specific statement about God and Christians? There are three ways in which the second half of 5:1 has been understood: (1) as a general statement, proverbial in nature, applying to any parent: “everyone who loves the father also loves the child fathered by him.” (2) This has also been understood as a statement that is particularly true of one’s own parent: “everyone who loves his own father also loves the (other) children fathered by him (i.e., one’s own brothers and sisters).” (3) This could be understood as a statement which refers particularly to God, in light of the context ( 5:1 a): “everyone who loves God who fathered Christians also loves the Christians who are fathered by God.” Without doubt options (2) and (3) are implications of the statement in its present context, but it seems most probable that the meaning of the statement is more general and proverbial in nature (option 1). This is likely because of the way in which it is introduced by the author with πᾶς ὁ ( pas Jo ) + participle. The author could have been more explicit and said something like, “everyone who loves God also loves God’s children” had he intended option (3) without ambiguity. Yet that, in context, is the ultimate application of the statement, because it ultimately refers to the true Christian who, because he loves God, also loves the brethren, those who are God’s offspring. This is the opposite of 4:20 , where the author asserted that the opponents, who profess to love God but do not love the brethren, cannot really love God because they do not love the brethren.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/1%20John%205%3A1/4"}
{"id":8209,"verse_id":"1JN.5.4","translation_id":"net-engnet","book_id":"1JN","chapter":5,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.4","text":"The author is once more looking at the situation antithetically (in ‘either/or’ terms) as he sees the readers on the one hand as true believers ( everyone who is fathered by God ) who have overcome the world through their faith, and the opponents on the other as those who have claimed to have a relationship with God but really do not; they belong to the world in spite of their claims.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/1%20John%205%3A4/3"}
{"id":8210,"verse_id":"1JN.5.4","translation_id":"net-engnet","book_id":"1JN","chapter":5,"verse":4,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.4","text":"Conquers the world. Once again, the author’s language is far from clear at this point, and so is his meaning, but the author has used the verb conquers ( νικάω , nikaw ) previously to describe the believer’s victory over the enemy, the evil one himself, in 2:13-14 , and over the secessionist opponents, described as “false prophets” in 4:4 . This suggests that what the author has in mind here is a victory over the opponents, who now belong to the world and speak its language (cf. 4:5 ). In the face of the opponents’ attempts through their false teaching to confuse the readers (true believers) about who it is they are supposed to love, the author assures the readers that loving God and keeping his commandments assures us that we really do love God’s children, and because we have already achieved victory over the world through our faith, keeping God’s commandments is not a difficult matter.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/1%20John%205%3A4/5"}
{"id":8211,"verse_id":"1JN.5.10","translation_id":"net-engnet","book_id":"1JN","chapter":5,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.10","text":"This verse is a parenthesis in John’s argument.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%205%3A10/1"}
{"id":8212,"verse_id":"1JN.5.11","translation_id":"net-engnet","book_id":"1JN","chapter":5,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.11","text":"In understanding how “God’s testimony” (added to the three witnesses of 5:8 ) can consist of eternal life it is important to remember the debate between the author and the opponents. It is not the reality of eternal life (whether it exists at all or not) that is being debated here, but rather which side in the debate (the author and his readers or the opponents) possesses it (this is a key point). The letter began with a testimony that “the eternal life” has been revealed ( 1:2 ), and it is consummated here with the reception or acknowledgment of that eternal life as the final testimony. This testimony (which is God’s testimony) consists in eternal life itself, which the author and the readers possess, but the opponents do not. This, for the author, constitutes the final apologetic in his case against the opponents.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20John%205%3A11/2"}
{"id":8213,"verse_id":"1JN.5.12","translation_id":"net-engnet","book_id":"1JN","chapter":5,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"5.12","text":"The one who has the Son. The expression “to have the Son” in 5:12 means to “possess” him in the sense that he is present in the individual’s life (see 1 John 2:23 for the use of the Greek verb “to have” to indicate possession of a divine reality). From the parallel statement in 5:10 a it is clear that believing in the Son and thus having God’s testimony in one’s self is the same as “having” the Son here in 5:12 a. This is essentially identical to John 3:16 : “that whoever believes in him should not perish but have eternal life.” In contrast, the negative statement in 5:12 b reflects the author’s evaluation of the opponents: “the one who does not have the Son does not have (eternal) life.” The opponents, in spite of their claims to know God, do not possess (nor have they at any time possessed, cf. 2:19 ) eternal life.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/1%20John%205%3A12/1"}
{"id":8214,"verse_id":"1JN.5.20","translation_id":"net-engnet","book_id":"1JN","chapter":5,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"5.20","text":"The pronoun This one ( οὗτος , Joutos ) refers to a person, but it is far from clear whether it should be understood as a reference (1) to God the Father or (2) to Jesus Christ. R. E. Brown ( Epistles of John [AB], 625) comments, “I John, which began with an example of stunning grammatical obscurity in the prologue, continues to the end to offer us examples of unclear grammar.” The nearest previous antecedent is Jesus Christ , immediately preceding, but on some occasions when this has been true the pronoun still refers to God (see 1 John 2:3 ). The first predicate which follows This one in 5:20 , the true God , is a description of God the Father used by Jesus in John 17:3 , and was used in the preceding clause of the present verse to refer to God the Father ( him who is true ). Yet the second predicate of This one in 5:20 , eternal life , appears to refer to Jesus, because although the Father possesses “life” ( John 5:26, 6:57 ) just as Jesus does ( John 1:4, 6:57 , 1 John 5:11 ), “life” is never predicated of the Father elsewhere, while it is predicated of Jesus in John 11:25 and 14:6 (a self-predication by Jesus). If This one in 5:20 is understood as referring to Jesus, it forms an inclusion with the prologue, which introduced the reader to “the eternal life which was with the Father and was manifested to us.” Thus it appears best to understand the pronoun This one in 5:20 as a reference to Jesus Christ. The christological affirmation which results is striking, but certainly not beyond the capabilities of the author (see John 1:1 and 20:28 ): This One [Jesus Christ] is the true God and eternal life .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/1%20John%205%3A20/2"}
{"id":8215,"verse_id":"2JN.1.1","translation_id":"net-engnet","book_id":"2JN","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.1","text":"All those who know the truth refers to true Christians who are holding fast to the apostolic Christology in the face of the secessionist opponents described in 1 John.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/2%20John%201%3A1/5"}
{"id":8216,"verse_id":"2JN.1.4","translation_id":"net-engnet","book_id":"2JN","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.4","text":"Living according to the truth ( Grk “walking in [the] truth”). The use of the Greek verb περιπατέω ( peripatew ) to refer to conduct or lifestyle is common in the NT (see 1 John 1:6 , 3 John 3-4 , as well as numerous times in Paul. Here the phrase refers to conduct that results when a person has “truth” residing within, and possibly alludes to the indwelling Spirit of Truth (see 2 John 2 ). In the specific context of 2 John the phrase refers to true Christians who are holding fast to an apostolic Christology in the face of the secessionist opponents’ challenge to orthodoxy.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20John%201%3A4/2"}
{"id":8217,"verse_id":"2JN.1.5","translation_id":"net-engnet","book_id":"2JN","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.5","text":"An allusion to John 13:34-35 , 1 John 2:7-8 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20John%201%3A5/3"}
{"id":8218,"verse_id":"2JN.1.5","translation_id":"net-engnet","book_id":"2JN","chapter":1,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.5","text":"See 1 John 2:7 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/2%20John%201%3A5/5"}
{"id":8219,"verse_id":"2JN.1.7","translation_id":"net-engnet","book_id":"2JN","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.7","text":"The statement This person is the Deceiver and the Antichrist! is a metaphor (metonymy). The author does not mean that each individual is to be identified as the Antichrist. The opponents are compared to the Deceiver (Satan) and the Antichrist since they are accomplishing Satan’s work and preparing the way for the Antichrist.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/2%20John%201%3A7/5"}
{"id":8220,"verse_id":"2JN.1.8","translation_id":"net-engnet","book_id":"2JN","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.8","text":"The things we have worked for probably refers to the pastoral and missionary efforts undertaken by the recipients of the letter in their own community and surrounding communities. This work would be “lost” if the opponents with their false teaching are allowed to proselytize unopposed.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20John%201%3A8/1"}
{"id":8221,"verse_id":"2JN.1.8","translation_id":"net-engnet","book_id":"2JN","chapter":1,"verse":8,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.8","text":"The idea of a reward for Christians who serve faithfully is not common in the Johannine writings, but can be found in Rev 11:18 and 22:12 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/2%20John%201%3A8/2"}
{"id":8222,"verse_id":"2JN.1.9","translation_id":"net-engnet","book_id":"2JN","chapter":1,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.9","text":"The idiom translated have God means to have a relationship to God as a genuine believer. The phrase has both the Father and the Son later in this verse should be understood the same way.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/2%20John%201%3A9/4"}
{"id":8223,"verse_id":"2JN.1.10","translation_id":"net-engnet","book_id":"2JN","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.10","text":"Do not give him any greeting does not mean to insult the person. It means “do not greet the person as a fellow Christian” (which is impossible anyway since the opponents are not genuine believers in the author’s opinion).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20John%201%3A10/1"}
{"id":8224,"verse_id":"2JN.1.11","translation_id":"net-engnet","book_id":"2JN","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.11","text":"Shares in his evil deeds. Giving a public greeting could be understood by an onlooker to suggest agreement with the (false) teaching of the opponents and is thus prohibited by John.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/2%20John%201%3A11/1"}
{"id":8225,"verse_id":"2JN.1.12","translation_id":"net-engnet","book_id":"2JN","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.12","text":"Presumably the author means he would rather say the additional things he wants to say to the recipients in person rather than by letter ( with paper and ink ).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/2%20John%201%3A12/3"}
{"id":8226,"verse_id":"3JN.1.1","translation_id":"net-engnet","book_id":"3JN","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.1","text":"Little reliable information is available concerning the identity of the person to whom 3 John is addressed. Because the name Gaius was very common in the Roman Empire, it is highly unlikely that the person named here is to be identified with any of the others of the same name associated with Paul ( 1 Cor 1:14 , Rom 16:23 [these two references are probably to the same person]; Acts 19:29 , Acts 20:4 ). A 4th century tradition recorded in the Apostolic Constitutions 7.46.9 (ca. a.d. 370) states that John the Apostle ordained Gaius as bishop of Pergamum, but this is questionable because of the relatively late date. The only certain information about this individual must be obtained from 3 John itself, and there is not a great deal there. It is obvious that this person is well known to the author, but it is not so certain whether they had met personally or not, because the report of Gaius’ conduct toward the brothers is received secondhand by the author (v. 3 ). Nor can it be determined with certainty whether Gaius belonged to the same local church as Diotrephes (v. 9 ), or was himself the leader of another local congregation. It is clear that the author regarded him as orthodox (v. 3 ) and a valuable ally in the controversy with the secessionist opponents and their false Christology discussed at length in 1 John.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/3%20John%201%3A1/3"}
{"id":8227,"verse_id":"3JN.1.3","translation_id":"net-engnet","book_id":"3JN","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.3","text":"Living according to the truth ( Grk “walking in [the] truth”). The use of the Greek verb περιπατέω ( peripatew ) to refer to conduct or lifestyle is common in the NT (see 1 John 1:6 , 2 John 4 , as well as numerous times in Paul. Here the phrase refers to conduct that results when a person has “truth” residing within, and possibly alludes to the indwelling Spirit of Truth (see 2 John 2 ). In the specific context of 3 John the phrase refers to true Christians who are holding fast to an apostolic Christology in the face of the secessionist opponents’ challenge to orthodoxy.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/3%20John%201%3A3/1"}
{"id":8228,"verse_id":"3JN.1.6","translation_id":"net-engnet","book_id":"3JN","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.6","text":"Which church does the author refer to here? The church where Gaius is, the church where the author is, a different local church where the “brothers” are, or the ‘universal’ church, the church at large? Since the suggestion in 3 John 3 is that the “ brothers ” have come and testified in the author’s church about what Gaius has done for them, it seems most likely that the “ church ” mentioned here is also the author’s church, where he is currently located. Other possibilities cannot be ruled out, but seem unnecessarily complicated.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/3%20John%201%3A6/2"}
{"id":8229,"verse_id":"3JN.1.6","translation_id":"net-engnet","book_id":"3JN","chapter":1,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.6","text":"Now the author, after commending Gaius for his faithful service to the traveling missionaries in the past (see 3 John 5 ), now requests additional assistance at the present time ( send them on their way in a manner worthy of God ). Apparently the missionaries are on their way to visit the area where Gaius’ church is located a second time. They had been there once already and had returned with a good report of how Gaius had assisted them. It is entirely possible that they themselves carry with them the present letter as a letter of introduction. Along these lines it has been suggested that Demetrius (see 3 John 12 ) is one of these traveling missionaries, perhaps the leader of the delegation, and the author is formally introducing him to Gaius, since when he was there the last time he was a stranger (v. 5 ) but Gaius assisted him anyway.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/3%20John%201%3A6/3"}
{"id":8230,"verse_id":"3JN.1.7","translation_id":"net-engnet","book_id":"3JN","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.7","text":"The verb gone forth ( ἐξέρχομαι , exercomai ) almost certainly refers to some form of missionary activity. This verb is used of Paul’s travels in Acts 14:20 , and of his setting out on his second missionary journey in Acts 15:40 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/3%20John%201%3A7/1"}
{"id":8231,"verse_id":"3JN.1.7","translation_id":"net-engnet","book_id":"3JN","chapter":1,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.7","text":"Three possibilities for the identification of ‘The Name’ have been suggested: (1) the name of God, suggested by the unqualified noun with the Greek article. In Rabbinic literature “the Name” is a frequent substitute for the Tetragrammaton YHWH, the name of God, which was too sacred to be pronounced. This would make good logical sense in 3 John, because in the previous verse the author has instructed Gaius to send the missionaries on their way “in a manner worthy of God.” (2) Some have understood “the Name” as the self-designation of the Johannine community, or as a reference to the Christian cause at large, or as a way of designating Christians before the title “Christian” came into common usage. (3) The interpretation favored by most commentators is that this is a reference to Jesus’ name. Paul uses a similar phrase in Rom 1:5 , and in 1 John 2:12 the author wrote, “your sins are forgiven on account of His (Christ’s) name.” John’s Gospel also makes reference to believing “in the name of Jesus” ( John 1:12, 3:18 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/3%20John%201%3A7/2"}
{"id":8232,"verse_id":"3JN.1.8","translation_id":"net-engnet","book_id":"3JN","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.8","text":"Clearly the author does not refer to himself alone by the use of the first person plural pronoun we here, since the issue is support for the traveling missionaries. It stands in contrast to the pagans mentioned in the previous verse, and is thus to be understood as inclusive of all true Christians: the author, Gaius, and all true Christians. All true Christians ought to support the endeavors of these traveling missionaries in their efforts to counteract the heretical teaching of the opponents.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/3%20John%201%3A8/1"}
{"id":8233,"verse_id":"3JN.1.9","translation_id":"net-engnet","book_id":"3JN","chapter":1,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.9","text":"The church mentioned here, which the author says he may visit ( 3 John 10 ) is not the same as the one mentioned in 3 John 6 , to which the author apparently belongs (or of which he is in charge). But what is the relationship of this church in v. 9 to Gaius, to whom the letter is addressed? It is sometimes suggested that Gaius belongs to this church, but that seems unlikely, because the author uses a third-person pronoun to refer to the other members of the church ( among them ). If Gaius were one of these it would have been much more natural to use a second-person pronoun: “Diotrephes, who loves to be first among you .” Thus it seems probable that Gaius belongs to (or is in charge of) one local church while Diotrephes is in another, a church known to Gaius but to which he does not belong.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/3%20John%201%3A9/1"}
{"id":8234,"verse_id":"3JN.1.9","translation_id":"net-engnet","book_id":"3JN","chapter":1,"verse":9,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.9","text":"Diotrephes appears to be an influential person (perhaps the leader) in a local church known to Gaius, but to which Gaius himself does not belong. The description of Diotrephes as one who loves to be first suggests he is arrogant, and his behavior displays this: He refuses to acknowledge the written communication mentioned by the author at the beginning of v. 9 (and thus did not recognize the author’s apostolic authority), and furthermore (v. 10 ) refuses to show any hospitality to the traveling missionaries ( welcome the brothers ) already mentioned by the author. It has been suggested that the description “loves to be first” only indicates that Diotrephes sought prominence or position in this church, and had not yet attained any real authority. But his actions here suggest otherwise: He is able to refuse or ignore the author’s previous written instructions (v. 9 ), and he is able to have other people put out of the church for showing hospitality to the traveling missionaries (v. 10 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/3%20John%201%3A9/2"}
{"id":8235,"verse_id":"3JN.1.10","translation_id":"net-engnet","book_id":"3JN","chapter":1,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.10","text":"Because Diotrephes did not recognize the authority of the author, the author will expose his behavior for what it is ( call attention to the deeds he is doing ) if he comes for a visit. These are the charges the author will make against Diotrephes before the church: (1) Diotrephes is engaged in spreading unjustified charges against the author with evil words ; (2) Diotrephes refuses to welcome the brothers (the traveling missionaries) himself; (3) Diotrephes hinders the others in the church who wish to help the missionaries; and (4) Diotrephes expels from the church ( throws them out ) people who aid the missionaries. (Diotrephes himself may not have had supreme authority in the local church to expel these people, but may have been responsible for instigating collective action against them.)","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/3%20John%201%3A10/2"}
{"id":8236,"verse_id":"3JN.1.11","translation_id":"net-engnet","book_id":"3JN","chapter":1,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.11","text":"The exhortation do not imitate what is bad but what is good is clearly a reference to Diotrephes’ evil behavior. The author exhorts Gaius (whom he wishes to continue assisting the missionaries) not to follow the negative example of Diotrephes, but to do what is right. Implicitly there may be a contrast between the bad behavior of Diotrephes and the good reputation of Demetrius (mentioned in the following verse); but it seems more likely that Demetrius is himself one of the traveling missionaries (perhaps their leader), rather than the leader of a local congregation who, unlike Diotrephes, has supported the missionaries himself.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/3%20John%201%3A11/1"}
{"id":8237,"verse_id":"3JN.1.11","translation_id":"net-engnet","book_id":"3JN","chapter":1,"verse":11,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.11","text":"The statement The one who does what is bad has not seen God is asyndetic; its abrupt introduction adds emphasis. The statement reiterates the common Johannine theme of behavior as an indication of genuine faith, found in 1 John in 3:6, 10; 4:7, 20 ; and in the Gospel of John in 3:17-21 . By implication, the genuineness of Diotrephes’ faith is called into question, because he has obviously done what is bad (v. 11 b; cf. vv. 9-10 ). In John’s terminology it is clear that the phrase has not seen God is equivalent to “is not a genuine Christian” (see John 3:17-21 and 1 John 3:6, 10; 4:7, 20 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/3%20John%201%3A11/2"}
{"id":8238,"verse_id":"3JN.1.12","translation_id":"net-engnet","book_id":"3JN","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.12","text":"Demetrius is apparently someone Gaius would have heard about, but whose character was not known to him. Thus the author is writing to Gaius to attest to Demetrius’ good character. It appears that Demetrius is coming to Gaius’ church and needs hospitality and assistance, so the author is writing to commend him to Gaius and vouch for him. It is difficult to know more about Demetrius with any certainty, but the author is willing to give him a powerful personal endorsement ( We testify to him too ). Demetrius may well have been the leader of a delegation of traveling missionaries, and may even have been the bearer of this letter to Gaius. The writing of letters of introduction to be carried along by representatives or missionaries in NT times is also attested in Paul’s writings ( 1 Cor 16:3 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/3%20John%201%3A12/1"}
{"id":8239,"verse_id":"3JN.1.14","translation_id":"net-engnet","book_id":"3JN","chapter":1,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.14","text":"It is possible that the designation friends ( φίλοι , filoi ) indicates that these are personal friends of Gaius who send their greetings, but if this is the case it is somewhat surprising that their names are not mentioned, especially when the author instructs Gaius, Greet the friends there by name . More likely this is an alternative to “brothers” ( ἀδελφοί , adelfoi ) as an early Christian self-designation, especially within the Johannine community. It may have arisen in the Johannine community from Jesus’ teaching in John 15:13-15 , “you are my friends if you do what I command you.”","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/3%20John%201%3A14/4"}
{"id":8240,"verse_id":"JUD.1.1","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.1","text":"Although Jude was half-brother of Jesus, he humbly associates himself with James , his full brother. By first calling himself a slave of Jesus Christ , it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A1/3"}
{"id":8241,"verse_id":"JUD.1.3","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"1.3","text":"The adverb once for all ( ἅπαξ , Japax ) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A3/6"}
{"id":8242,"verse_id":"JUD.1.3","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":3,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.3","text":"I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles ( our common salvation ). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A3/7"}
{"id":8243,"verse_id":"JUD.1.4","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.4","text":"א A B C 0251 33 81 323 1241 1739 al co) lack θεόν ; the shorter reading is thus preferred on both internal and external grounds. The Greek term for Master ( δεσπότης , despoths ) is the same term the author of 2 Peter used ( 2 Pet 2:1 ) to describe his Lord when he prophesied about these false teachers. Since δεσπότης is used only ten times in the NT, the verbal connection between these two books at this juncture is striking. This is especially so since both Peter and Jude speak of these false teachers as denying the Master (both using the same verb). The basic difference is that Peter is looking to the future, while Jude is arguing that these false teachers are here now.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A4/7"}
{"id":8244,"verse_id":"JUD.1.5","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.5","text":"33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” ( σώσας , swsas ). In this translation, Jude is stressing that the readers have been informed once for all of the OT illustrations he is about to mention. Where would they get this information? Most likely from having read 2 Peter. Earlier Jude used the same adverb to indicate that these believers had a written record of the faith. This seems to be his implication here, too. Thus, for the second time Jude is appealing to the written documents of the early church as authoritative as opposed to the messages of the false teachers. As the 1st century began to draw to a close, the early church found itself increasingly dependent on the letters and gospels of the apostles and their associates. Once those apostles died, false apostles and false teachers sprang up, like wolves in sheep’s clothing (cf. Acts 20:29-30 ). To combat this, some of the latest books of the NT stressed the authority of what had been written (so Hebrews, Jude, Ephesians, 1 John). Although these writers anticipated the return of the Lord, they also braced their audiences for a delay of the parousia (the second coming of Christ) by suggesting that when they were gone the NT documents should guide them.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A5/2"}
{"id":8245,"verse_id":"JUD.1.5","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.5","text":"665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate. The construction our Master and Lord, Jesus Christ in v. 4 follows Granville Sharp’s rule (see note on Lord ). The construction strongly implies the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5 , then, simply fleshes out what is implicit in v. 4 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A5/3"}
{"id":8246,"verse_id":"JUD.1.6","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.6","text":"There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A6/3"}
{"id":8247,"verse_id":"JUD.1.6","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.6","text":"In 2 Pet 2:4 a less common word for chains is used.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A6/4"}
{"id":8248,"verse_id":"JUD.1.8","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.8","text":"The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9 , the wicked angels seem to be in view (for not even Michael insults them).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A8/5"}
{"id":8249,"verse_id":"JUD.1.9","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.9","text":"According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A9/2"}
{"id":8250,"verse_id":"JUD.1.12","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.12","text":"1243 1846 al ), influenced by the parallel in 2 Pet 2:13 , read ἀπάταις ( apatai\" , “deceptions”) for ἀγάπαις ( agapai\" , “love-feasts”) in v. 12 . However, ἀγάπαις has much stronger and earlier support and should therefore be considered original. The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A12/3"}
{"id":8251,"verse_id":"JUD.1.12","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":12,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"8","reference":"1.12","text":"The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20 , in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.","source_note_position":8,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A12/8"}
{"id":8252,"verse_id":"JUD.1.13","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.13","text":"The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars , are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A13/4"}
{"id":8253,"verse_id":"JUD.1.15","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.15","text":"An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A15/5"}
{"id":8254,"verse_id":"JUD.1.16","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":16,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.16","text":"Enchanting folks ( Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A16/5"}
{"id":8255,"verse_id":"JUD.1.17","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.17","text":"This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A17/2"}
{"id":8256,"verse_id":"JUD.1.23","translation_id":"net-engnet","book_id":"JUD","chapter":1,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"1.23","text":"The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Jude%201%3A23/4"}
{"id":8257,"verse_id":"REV.1.3","translation_id":"net-engnet","book_id":"REV","chapter":1,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"1.3","text":"The time refers to the time when the things prophesied would happen.","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Revelation%201%3A3/5"}
{"id":8258,"verse_id":"REV.1.5","translation_id":"net-engnet","book_id":"REV","chapter":1,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"1.5","text":"The Greek term translated witness can mean both “witness” and “martyr.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%201%3A5/2"}
{"id":8259,"verse_id":"REV.1.7","translation_id":"net-engnet","book_id":"REV","chapter":1,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"1.7","text":"An allusion to Dan 7:13 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Revelation%201%3A7/1"}
{"id":8260,"verse_id":"REV.1.7","translation_id":"net-engnet","book_id":"REV","chapter":1,"verse":7,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"1.7","text":"An allusion to Zech 12:10 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Revelation%201%3A7/3"}
{"id":8261,"verse_id":"REV.1.7","translation_id":"net-engnet","book_id":"REV","chapter":1,"verse":7,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"7","reference":"1.7","text":"These lines are placed in parentheses because they form an aside to the main argument.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Revelation%201%3A7/7"}
{"id":8262,"verse_id":"REV.2.1","translation_id":"net-engnet","book_id":"REV","chapter":2,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"2.1","text":"On seven stars in his right hand see 1:16 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Revelation%202%3A1/5"}
{"id":8263,"verse_id":"REV.2.6","translation_id":"net-engnet","book_id":"REV","chapter":2,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"2.6","text":"The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5 ) that apparently taught that Christians could engage in immoral behavior with impunity.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%202%3A6/2"}
{"id":8264,"verse_id":"REV.2.9","translation_id":"net-engnet","book_id":"REV","chapter":2,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.9","text":"A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23 , Mk 1:21 , Lk 4:15 , Jn 6:59 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Revelation%202%3A9/4"}
{"id":8265,"verse_id":"REV.2.12","translation_id":"net-engnet","book_id":"REV","chapter":2,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.12","text":"On the sharp double-edged sword see 1:16 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Revelation%202%3A12/4"}
{"id":8266,"verse_id":"REV.2.14","translation_id":"net-engnet","book_id":"REV","chapter":2,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.14","text":"See Num 22-24; 31:16 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Revelation%202%3A14/1"}
{"id":8267,"verse_id":"REV.2.20","translation_id":"net-engnet","book_id":"REV","chapter":2,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"2.20","text":"Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24 . It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Revelation%202%3A20/3"}
{"id":8268,"verse_id":"REV.2.20","translation_id":"net-engnet","book_id":"REV","chapter":2,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"6","reference":"2.20","text":"To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29 , which specifically prohibits Gentile Christians from engaging in these activities.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Revelation%202%3A20/6"}
{"id":8269,"verse_id":"REV.2.23","translation_id":"net-engnet","book_id":"REV","chapter":2,"verse":23,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.23","text":"This pronoun and the following one are plural in the Greek text.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Revelation%202%3A23/4"}
{"id":8270,"verse_id":"REV.2.24","translation_id":"net-engnet","book_id":"REV","chapter":2,"verse":24,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"2.24","text":"That is, the teaching of Jezebel (v. 20 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Revelation%202%3A24/1"}
{"id":8271,"verse_id":"REV.2.27","translation_id":"net-engnet","book_id":"REV","chapter":2,"verse":27,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"2.27","text":"A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8 ). See also Rev 12:5, 19:15 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Revelation%202%3A27/4"}
{"id":8272,"verse_id":"REV.3.9","translation_id":"net-engnet","book_id":"REV","chapter":3,"verse":9,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.9","text":"See the note on synagogue in 2:9 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%203%3A9/2"}
{"id":8273,"verse_id":"REV.3.11","translation_id":"net-engnet","book_id":"REV","chapter":3,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"3.11","text":"Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%203%3A11/2"}
{"id":8274,"verse_id":"REV.3.12","translation_id":"net-engnet","book_id":"REV","chapter":3,"verse":12,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.12","text":"This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Revelation%203%3A12/4"}
{"id":8275,"verse_id":"REV.3.15","translation_id":"net-engnet","book_id":"REV","chapter":3,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"3.15","text":"Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Revelation%203%3A15/1"}
{"id":8276,"verse_id":"REV.3.18","translation_id":"net-engnet","book_id":"REV","chapter":3,"verse":18,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"3.18","text":"The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve . It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον , kollourion [Latin collyrium ], is a diminutive form of the word for a long roll of bread).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Revelation%203%3A18/4"}
{"id":8277,"verse_id":"REV.4.1","translation_id":"net-engnet","book_id":"REV","chapter":4,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"4.1","text":"The phrase speaking to me like a trumpet refers back to Rev 1:10 .","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Revelation%204%3A1/4"}
{"id":8278,"verse_id":"REV.4.3","translation_id":"net-engnet","book_id":"REV","chapter":4,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.3","text":"Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%204%3A3/2"}
{"id":8279,"verse_id":"REV.4.4","translation_id":"net-engnet","book_id":"REV","chapter":4,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.4","text":"See the note on the word crown in Rev 3:11 .","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Revelation%204%3A4/3"}
{"id":8280,"verse_id":"REV.4.5","translation_id":"net-engnet","book_id":"REV","chapter":4,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"4.5","text":"Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Revelation%204%3A5/3"}
{"id":8281,"verse_id":"REV.4.10","translation_id":"net-engnet","book_id":"REV","chapter":4,"verse":10,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"4.10","text":"See the note on the word crown in Rev 3:11 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%204%3A10/2"}
{"id":8282,"verse_id":"REV.5.6","translation_id":"net-engnet","book_id":"REV","chapter":5,"verse":6,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"5.6","text":"The relative pronoun which is masculine, referring back to the eyes rather than to the horns .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Revelation%205%3A6/5"}
{"id":8283,"verse_id":"REV.5.6","translation_id":"net-engnet","book_id":"REV","chapter":5,"verse":6,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"7","reference":"5.6","text":"See the note on the phrase the seven spirits of God in Rev 4:5 .","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Revelation%205%3A6/7"}
{"id":8284,"verse_id":"REV.5.8","translation_id":"net-engnet","book_id":"REV","chapter":5,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"5.8","text":"This interpretive comment by the author forms a parenthesis in the narrative.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Revelation%205%3A8/3"}
{"id":8285,"verse_id":"REV.6.2","translation_id":"net-engnet","book_id":"REV","chapter":6,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"6.2","text":"See the note on the word crown in Rev 3:11 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Revelation%206%3A2/6"}
{"id":8286,"verse_id":"REV.6.5","translation_id":"net-engnet","book_id":"REV","chapter":6,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"6.5","text":"A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Revelation%206%3A5/7"}
{"id":8287,"verse_id":"REV.7.17","translation_id":"net-engnet","book_id":"REV","chapter":7,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.17","text":"An allusion to Isa 25:8 .","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Revelation%207%3A17/1"}
{"id":8288,"verse_id":"REV.8.3","translation_id":"net-engnet","book_id":"REV","chapter":8,"verse":3,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.3","text":"A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Revelation%208%3A3/3"}
{"id":8289,"verse_id":"REV.8.11","translation_id":"net-engnet","book_id":"REV","chapter":8,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"8.11","text":"Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Revelation%208%3A11/3"}
{"id":8290,"verse_id":"REV.9.11","translation_id":"net-engnet","book_id":"REV","chapter":9,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"9.11","text":"Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Revelation%209%3A11/1"}
{"id":8291,"verse_id":"REV.9.17","translation_id":"net-engnet","book_id":"REV","chapter":9,"verse":17,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"7","reference":"9.17","text":"The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18 .","source_note_position":7,"source_url":"https://netbible.org/resource/netNote/Revelation%209%3A17/7"}
{"id":8292,"verse_id":"REV.11.2","translation_id":"net-engnet","book_id":"REV","chapter":11,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"11.2","text":"The holy city appears to be a reference to Jerusalem. See also Luke 21:24 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Revelation%2011%3A2/5"}
{"id":8293,"verse_id":"REV.11.4","translation_id":"net-engnet","book_id":"REV","chapter":11,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"11.4","text":"This description is parenthetical in nature.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Revelation%2011%3A4/1"}
{"id":8294,"verse_id":"REV.12.1","translation_id":"net-engnet","book_id":"REV","chapter":12,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.1","text":"Sun … moon … stars . This imagery is frequently identified with the nation Israel because of Joseph’s dream in .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%2012%3A1/2"}
{"id":8295,"verse_id":"REV.12.7","translation_id":"net-engnet","book_id":"REV","chapter":12,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.7","text":"The archangel Michael had a special role in protecting the nation of Israel in the OT ( Dan 10:13, 21; 12:1 ; see also Jude 9 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%2012%3A7/2"}
{"id":8296,"verse_id":"REV.12.11","translation_id":"net-engnet","book_id":"REV","chapter":12,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"12.11","text":"They did not love their lives. See Matt 16:25 ; Luke 17:33 ; John 12:25 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%2012%3A11/2"}
{"id":8297,"verse_id":"REV.12.14","translation_id":"net-engnet","book_id":"REV","chapter":12,"verse":14,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"12.14","text":"א A and the rest of the ms tradition} . There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” ( καιρὸν καὶ καιρούς , kairon kai kairou\" ) appears twice before may indicate a scribal oversight. The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Revelation%2012%3A14/4"}
{"id":8298,"verse_id":"REV.13.1","translation_id":"net-engnet","book_id":"REV","chapter":13,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"4","reference":"13.1","text":"puts the plural in brackets, indicating doubts as to its authenticity. Whether this means a single name on all seven heads or seven names, one on each head, is not clear.","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Revelation%2013%3A1/4"}
{"id":8299,"verse_id":"REV.13.11","translation_id":"net-engnet","book_id":"REV","chapter":13,"verse":11,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"13.11","text":"This second beast is identified in Rev 16:13 as “the false prophet.”","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%2013%3A11/2"}
{"id":8300,"verse_id":"REV.14.8","translation_id":"net-engnet","book_id":"REV","chapter":14,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"6","reference":"14.8","text":"The fall of Babylon the great city is described in detail in Rev 18:2-24 .","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Revelation%2014%3A8/6"}
{"id":8301,"verse_id":"REV.14.20","translation_id":"net-engnet","book_id":"REV","chapter":14,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"14.20","text":"The winepress was stomped. See Isa 63:3 , where Messiah does this alone (usually several individuals would join in the process).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%2014%3A20/2"}
{"id":8302,"verse_id":"REV.15.2","translation_id":"net-engnet","book_id":"REV","chapter":15,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.2","text":"See Rev 4:6 where the sea of glass was mentioned previously.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%2015%3A2/2"}
{"id":8303,"verse_id":"REV.15.4","translation_id":"net-engnet","book_id":"REV","chapter":15,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"15.4","text":"Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy , though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος ( Josios ) and not the more common NT term ἅγιος ( Jagios ). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” ( ὅσιος ). It is also the key term in Acts 13:34 ( Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4 , when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15 ; G. K. Beale, Revelation [NIGTC], 796-97).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%2015%3A4/2"}
{"id":8304,"verse_id":"REV.16.13","translation_id":"net-engnet","book_id":"REV","chapter":16,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"16.13","text":"According to the next verse, these three unclean spirits are spirits of demons.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%2016%3A13/2"}
{"id":8305,"verse_id":"REV.16.15","translation_id":"net-engnet","book_id":"REV","chapter":16,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.15","text":"These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before ( 1:7; 14:13 ) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Revelation%2016%3A15/3"}
{"id":8306,"verse_id":"REV.16.20","translation_id":"net-engnet","book_id":"REV","chapter":16,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"16.20","text":"Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Revelation%2016%3A20/3"}
{"id":8307,"verse_id":"REV.18.21","translation_id":"net-engnet","book_id":"REV","chapter":18,"verse":21,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"3","reference":"18.21","text":"Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Revelation%2018%3A21/3"}
{"id":8308,"verse_id":"REV.19.8","translation_id":"net-engnet","book_id":"REV","chapter":19,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"19.8","text":"This phrase is treated as a parenthetical explanation by the author.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%2019%3A8/2"}
{"id":8309,"verse_id":"REV.19.15","translation_id":"net-engnet","book_id":"REV","chapter":19,"verse":15,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"5","reference":"19.15","text":"He stomps the winepress. See Isa 63:3 , where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20 .","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Revelation%2019%3A15/5"}
{"id":8310,"verse_id":"REV.20.5","translation_id":"net-engnet","book_id":"REV","chapter":20,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"20.5","text":"This statement appears to be a parenthetical comment by the author.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Revelation%2020%3A5/1"}
{"id":8311,"verse_id":"REV.20.8","translation_id":"net-engnet","book_id":"REV","chapter":20,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.8","text":"The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20 .","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%2020%3A8/2"}
{"id":8312,"verse_id":"REV.20.13","translation_id":"net-engnet","book_id":"REV","chapter":20,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"20.13","text":"Here Death is personified (cf. 1 Cor 15:55 ).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%2020%3A13/2"}
{"id":8313,"verse_id":"REV.21.19","translation_id":"net-engnet","book_id":"REV","chapter":21,"verse":19,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.19","text":"Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%2021%3A19/2"}
{"id":8314,"verse_id":"REV.21.20","translation_id":"net-engnet","book_id":"REV","chapter":21,"verse":20,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"21.20","text":"Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Revelation%2021%3A20/1"}
{"id":8315,"verse_id":"REV.21.20","translation_id":"net-engnet","book_id":"REV","chapter":21,"verse":20,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"21.20","text":"Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Revelation%2021%3A20/2"}
{"id":8316,"verse_id":"REV.21.20","translation_id":"net-engnet","book_id":"REV","chapter":21,"verse":20,"note_index":3,"note_type":"study_note","label":"NET study note","caller":"3","reference":"21.20","text":"Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Revelation%2021%3A20/3"}
{"id":8317,"verse_id":"REV.21.20","translation_id":"net-engnet","book_id":"REV","chapter":21,"verse":20,"note_index":4,"note_type":"study_note","label":"NET study note","caller":"4","reference":"21.20","text":"Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Revelation%2021%3A20/4"}
{"id":8318,"verse_id":"REV.21.20","translation_id":"net-engnet","book_id":"REV","chapter":21,"verse":20,"note_index":5,"note_type":"study_note","label":"NET study note","caller":"5","reference":"21.20","text":"Chrysoprase is a greenish type of quartz (L&N 2.40).","source_note_position":5,"source_url":"https://netbible.org/resource/netNote/Revelation%2021%3A20/5"}
{"id":8319,"verse_id":"REV.21.20","translation_id":"net-engnet","book_id":"REV","chapter":21,"verse":20,"note_index":6,"note_type":"study_note","label":"NET study note","caller":"6","reference":"21.20","text":"Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.","source_note_position":6,"source_url":"https://netbible.org/resource/netNote/Revelation%2021%3A20/6"}
{"id":8320,"verse_id":"REV.22.7","translation_id":"net-engnet","book_id":"REV","chapter":22,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.7","text":"These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Revelation%2022%3A7/1"}
{"id":8321,"verse_id":"REV.22.13","translation_id":"net-engnet","book_id":"REV","chapter":22,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"22.13","text":"These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Revelation%2022%3A13/1"}