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| Alphabetical [« »] pro-egyptian 2 probability 3 probable 26 probably 407 probe 7 probed 4 probes 2 | Frequency [« »] 413 desert 412 church 411 present 407 probably 404 comes 403 40 403 hebrews | New American Bible 2002 11 11 IntraText - Concordances probably |
bold = Main text
Part, Book Chapter:Verse grey = Comment text
1 Pent, Gen 4: 15(3) | 15] A mark: probably a tattoo. The use of tattooing
2 Pent, Gen 6: 3(3) | 7. His days . . . years: probably the time God would still
3 Pent, Gen 6: 16(8) | only here. The reference is probably to an open space on all
4 Pent, Gen 10: 8(6) | Genesis 2:10-14. Nimrod: probably Tukulti-Ninurta I (thirteenth
5 Pent, Gen 10: 11(8) | wide-streets city," was probably not the name of another
6 Pent, Gen 11: 31(9) | Haran. Although this is probably due to scribal harmonization,
7 Pent, Gen 12: 3(1) | the Hebrew expression is probably reflexive, "shall bless
8 Pent, Gen 12: 13(4) | 1-18; 26:6-11 are based, probably come from the Hurrian custom
9 Pent, Gen 12: 16(5) | Camels: domesticated camels probably did not come into common
10 Pent, Gen 16: 14(5) | 14] Beer-lahai-roi: probably "the well of living sight,"
11 Pent, Gen 19: 28(7) | Cities of the Plain were probably located.~
12 Pent, Gen 21: 22(3) | Phicol . . ."; but this is probably a secondary harmonization
13 Pent, Gen 23: 15(4) | 15] Four hundred shekels: probably an exorbitant sum; Jeremiah (
14 Pent, Gen 25: 26(5) | Jacob; cf Genesis 27:36. Probably, however, the name Jacob
15 Pent, Gen 34: 24(3) | the city of Shechem there probably lies a dimly recollected
16 Pent, Gen 43: 34(3) | Five times as large as: probably an idiomatic expression
17 Pent, Gen 44: 1(1) | money in the men's bags is probably a redactional addition here,
18 Pent, Exo 2: 10(2) | 10] When the child grew: probably when he was weaned or a
19 Pent, Exo 2: 10(2) | play on words. The name is probably derived from an Egyptian
20 Pent, Exo 2: 11(3) | Cf Exodus 7:7. Striking: probably in the sense of "flogging";
21 Pent, Exo 2: 19(5) | An Egyptian: Moses was probably wearing Egyptian dress,
22 Pent, Exo 3: 1(1) | 1] The mountain of God: probably given this designation because
23 Pent, Exo 3: 22(8) | 22] Articles: probably jewelry. Despoil: this was
24 Pent, Exo 4: 17(3) | 17] This staff: probably the same as that of Exodus
25 Pent, Exo 5: 6(1) | were higher officials and probably Egyptians; the latter were
26 Pent, Exo 10: 19(4) | the Red Sea of Exodus was probably a body of shallow water
27 Pent, Exo 12: 4(2) | 4] Share in the lamb: probably, in the expenses of its
28 Pent, Exo 13: 21(2) | a column of fire: probably one and the same preternatural
29 Pent, Exo 15: 21(2) | verse of this song and was probably sung as an antiphon after
30 Pent, Exo 25: 18(3) | 18-20] Cherubim: probably in the form of human-headed
31 Pent, Exo 25: 25(4) | 25] A frame: probably placed near the bottom of
32 Pent, Exo 25: 33(6) | ornaments on each branch were probably so placed that one was at
33 Pent, Exo 25: 37(8) | 37] The lamps were probably shaped like small boats,
34 Pent, Exo 26: 32(5) | 32] Hooks: probably placed near the tops of
35 Pent, Exo 27: 8(2) | 8] Hollow: probably filled with earth or stones
36 Pent, Exo 28: 41(5) | installation of priests. The phrase probably originated in the custom
37 Pent, Lev 6: 12(2) | day he is anointed were probably added by some later scribe
38 Pent, Lev 11: 1(1) | and inedible meats were probably based on traditional ideas
39 Pent, Lev 14: 4(1) | 4] Scarlet yarn: probably used for tying the hyssop
40 Pent, Lev 23: 40(5) | literally, "fruit," but here probably used in the general sense
41 Pent, Lev 27: 27(2) | broken. The present law is probably a later modification of
42 Pent, Num 11: 31(4) | The sea mentioned here probably refers to the former body
43 Pent, Num 18: 7(4) | outer veil, or "curtain," is probably meant.~
44 Pent, Num 20: 1(1) | seems to have been lost. Probably the Israelites arrived in
45 Pent, Num 20: 22(6) | definitively identified, but probably to be sought in the vicinity
46 Pent, Num 21: 6(4) | venomous snakes; the word probably signifies "the fiery one,"
47 Pent, Num 21: 11(7) | 11] lye-abarim probably means "the ruins in the
48 Pent, Num 27: 16(4) | cf Acts 1:24), or, more probably, that God is Master of life
49 Pent, Num 27: 21(6) | ascertain the divine will, probably by obtaining a positive
50 Pent, Num 32: 38(6) | preceding names, or, more probably, to read some other word,
51 Pent, Num 33: 1(1) | in its present form it probably includes some glosses. Moreover,
52 Pent, Num 33: 1(1) | wandering in the desert, is probably a schematic device. Besides,
53 Pent, Num 33: 3(2) | 4] These two verses were probably borrowed from some ancient
54 Pent, Deu 6: 8(2) | these injunctions were probably meant merely in a figurative
55 Pent, Deu 16: 21(4) | Deut 16:18-20; 17:8-13). It probably belongs to the similar section,
56 Pent, Deu 25: 17(5) | Old Testament, although it probably was connected with the battle
57 Pent, Deu 33: 6(4) | with the other blessings, probably this verse was once introduced
58 Pent, Deu 33: 7(5) | him to his people: this probably refers to the isolated position
59 Pent, Deu 33: 9(7) | 9] The reference is probably to the Levites' slaughter
60 Pent, Jos 5: 9(2) | I have removed." Gilgal probably means "(the place of) the
61 Pent, Jos 7: 16(1) | 16-18] Was designated: probably by means of the Urim and
62 Pent, Jos 15: 20(3) | the cities of Judah was probably taken from a document made
63 Pent, Jos 15: 20(3) | and some of the names are probably misspelled; many of the
64 Pent, Jud Int | present book, however, very probably exercised their authority,
65 Pent, Jud 5: 23(5) | locality in which Hebrews probably resided, since its inhabitants
66 Pent, Jud 11: 24(1) | Kings 23:13. The error is probably due to an ancient copyist.
67 His, 0 0: 23 | surviving from ancient times, probably originated early in the
68 His, 1Sam 5: 6(1) | of pestilential tumors, probably the bubonic plague. ~
69 His, 2Sam 5: 17(2) | 17] Refuge: probably near Adullam (1 Sam 22:1-
70 His, 2Sam 24: 1(1) | 1-3] This story was probably joined at one time to 2
71 His, 1Kin Int | edition during the Exile; probably shortly after Jehoiachin
72 His, 1Kin Int | regnal chronicles, were very probably preserved and transmitted
73 His, 1Kin 9: 15(2) | 15] Millo: probably means a filling, and may
74 His, 1Kin 10: 11(2) | Cabinet: an unknown wood, probably fragrant.~
75 His, 1Kin 12: 26(3) | his sanctuaries, though probably intended as bearers of the
76 His, 2Kin 3: 27(4) | The wrath against Israel: probably the wrath of Chemosh, the
77 His, 2Kin 8: 25(4) | Joram: i.e., of Israel, who probably reigned only eight years.~
78 His, 1Chr 3: 18(7) | Both forms of the name probably go back to the Babylonian
79 His, 1Chr 28: 18(2) | 18] Chariot throne: probably suggested by Ezekiel 1:4-
80 His, 2Chr 20: 1(1) | the Chronicler, there is probably a basis in fact for it;
81 His, 2Chr 21: 6(1) | daughter; but this should probably be understood in the sense
82 His, 2Chr 35: 25(1) | 11. Their lamentations: probably a reference to the canonical
83 His, Ezr 1: 8(2) | 8] Sheshbazzar: very probably the fourth son of Jehoiachin,
84 His, Ezr 8: 15(1) | that flowed toward it was probably a branch or canal of the
85 His, Neh 2: 10(1) | Nehemiah 2:19; 6:1, 2), who was probably in charge of Edom and the
86 His, Neh 13: 6(3) | activity there lasted, but it probably ended before Ezra came to
87 His, Tob Int | unknown author. The book was probably written early in the second
88 His, Tob 2: 12(5) | the hearth"; the gift had probably been made in view of some
89 His, Tob 4: 17(3) | honor of the dead, or, more probably, to give the "bread of consolation"
90 His, Tob 10: 6 | it, my love; he is safe! Probably they have to take care of
91 His, Jdt 1: 6(1) | 6] Cheleoud: probably the Chaldeans are meant. ~
92 His, Est Int | above-mentioned additions is probably a later literary paraphrase
93 His, Est 4: 14(1) | From another source: very probably Mordecai refers to divine
94 His, Est 6: 6 | Whom would the king more probably wish to reward than me?" ~
95 His, Est F: 10(2) | this postscript is most probably 78-77 B.C., in the reign
96 His, 1Mac Int | Introduction~The name Maccabee, probably meaning "hammer," is actually
97 His, 1Mac Int | Hebrew idioms. The author, probably a Palestinian Jew, is unknown.
98 His, 1Mac 3: 40(7) | 40] Emmaus: probably not the village mentioned
99 His, 1Mac 5: 6(4) | 12:17-23. The action was probably a reprisal for the massacre
100 His, 1Mac 8: 1(1) | which Judas sent to Rome, probably before the death of Nicanor,
101 His, 1Mac 8: 2(3) | 2] Gauls: probably the Celts of northern Italy
102 His, 1Mac 9: 2(1) | near Jericho. "Mesaloth" is probably a corrupt form of a Hebrew
103 His, 1Mac 14: 1(1) | The expedition began most probably in the spring of 140. ~
104 His, 1Mac 14: 16(3) | expedition (1 Macc 14:1-3) - probably in 142 B.C.~
105 His, 2Mac Int | Epilogue (2 Macc 15:37-39), and probably also certain moralizing
106 His, 2Mac Int | so that 2 Maccabees would probably not have been produced much
107 His, 2Mac 1: 14(7) | writer of this letter had probably heard a distorted rumor
108 His, 2Mac 5: 22(5) | of 2 Macc 6:11; 8:8 but probably not the same as Philip the
109 His, 2Mac 10: 14(3) | 14-23] Probably the same campaign of Judas
110 His, 2Mac 11: 1(1) | defeat of Lysias at Beth-zur probably occurred before the purification
111 His, 2Mac 12: 2(1) | 2 Macc 4:21). Nicanor: probably distinct from the Nicanor
112 His, 2Mac 13: 5(4) | 5] Ashes: probably smoldering ashes; the tower
113 His, 2Mac 13: 21(7) | 21] Military secrets: probably about the lack of provisions
114 His, 2Mac 13: 24(8) | territory. . . ." Gerrenes: probably the inhabitants of Gerar,
115 WisdB, Job 3: 8(1) | crocodile; here the reference is probably to a mythological sea monster
116 WisdB, Job 3: 16(2) | between Job 3:11-12 where it probably stood originally. There
117 WisdB, Job 16: 19(2) | refers either to God or, more probably, to Job's prayer.~
118 WisdB, Job 19: 20(1) | Hebrew text of this line is probably corrupt. ~
119 WisdB, Job 26: 1(1) | 1-14] Probably to be read as Job's reply
120 WisdB, Job 27: 2(1) | 2-11] This is probably to be read as Job's reply
121 WisdB, Job 27: 13(2) | 12-20] This is probably to be read as Zophar's third
122 WisdB, Psa 1: 2(3) | books of the Bible, or, more probably, divine teaching or instruction.~
123 WisdB, Psa 8: 1(2) | 1] Upon the gittith: probably the title of the melody
124 WisdB, Psa 8: 3(3) | 21:16. Enemy and avenger: probably cosmic enemies. The primeval
125 WisdB, Psa 9: 1(2) | 1] Muth Labben: probably the melodic accompaniment
126 WisdB, Psa 17: 15(4) | 15] When I awake: probably the psalmist has spent the
127 WisdB, Psa 18: 8(5) | theophany (Psalm 18:8-9) is probably a description of a violent,
128 WisdB, Psa 28: 6(2) | to fervent thanksgiving, probably responding to a priestly
129 WisdB, Psa 29: 8(5) | 8] The desert of Kadesh: probably north of Palestine in the
130 WisdB, Psa 36: 8(4) | for divine protection. It probably refers to the winged cherubim
131 WisdB, Psa 48: 8(5) | land or port of Tarshish, probably ancient Tartessus in southern
132 WisdB, Psa 56: 1(2) | elem rehoqim: Hebrew words probably designating the melody to
133 WisdB, Psa 57: 1(2) | 1] Do not destroy: probably the title of the melody
134 WisdB, Psa 57: 2(3) | The shadow of your wings: probably refers to the wings of the
135 WisdB, Psa 58: 1(2) | 1] Do not destroy: probably the title of the melody
136 WisdB, Psa 59: 1(2) | 1] Do not destroy: probably the title of the melody
137 WisdB, Psa 60: 8(3) | The valley of Succoth: probably the lower stretch of the
138 WisdB, Psa 65: 12(7) | 12] Paths: probably the tracks of God's storm
139 WisdB, Psa 68: 31(10)| wild beast of the reeds: probably the Nile crocodile, a symbol
140 WisdB, Psa 73: 9(2) | the heavens: in an image probably derived from mythic stories
141 WisdB, Psa 79: 1(1) | 79:1-4). The occasion is probably the destruction of Jerusalem
142 WisdB, Psa 80: 1(2) | Eduth: the first term is probably the title of the melody
143 WisdB, Psa 81: 1(1) | At a pilgrimage feast, probably harvest in the fall, the
144 WisdB, Psa 81: 1(2) | 1] Upon the gittith: probably the title of the melody
145 WisdB, Psa 84: 7(3) | valley: Hebrew obscure; probably a valley on the way to Jerusalem.~
146 WisdB, Psa 111: 5(4) | Food to those who fear you: probably a reference to the manna
147 WisdB, Psa 116: 9(3) | 11). Hence the psalmist probably refers to being present
148 WisdB, Psa 116: 13(5) | 13] The cup of salvation: probably the libation of wine poured
149 WisdB, Psa 120: 1(2) | this superscription. Most probably these fifteen psalms once
150 WisdB, Psa 121: 1(2) | hence of safety, but more probably mountains as a place of
151 WisdB, Psa 122: 3(2) | which is joined to it," probably referring both to the density
152 WisdB, Psa 126: 1(1) | Psalm 126] A lament probably sung shortly after Israel'
153 WisdB, Psa 126: 1(1) | 4). The last verses are probably an oracle of promise: the
154 WisdB, Psa 133: 1(1) | peaceful community, most probably the people Israel, but appropriate
155 WisdB, Psa 133: 1(2) | kin group or people - most probably, the people Israel. ~
156 WisdB, Pro Int | the whole as we have it, probably in the early part of the
157 WisdB, Pro 6: 1(2) | struck your hands"; this was probably the legal method for closing
158 WisdB, Pro 24: 11(4) | Rescue . . . death: most probably refers to the legal rescue
159 WisdB, Pro 31: 14(2) | Canaanite" (cf Proverb 31:24), probably because the merchant class
160 WisdB, Ecc Int | been written by an editor, probably a disciple of Qoheleth.
161 WisdB, Ecc Int | period of Hebrew, and was probably written about three centuries
162 WisdB, Ecc 3: 15(1) | restores: the meaning is probably that God allows no part
163 WisdB, Ecc 4: 14(2) | 14] Prison house: probably his mother's womb, from
164 WisdB, Son 2: 1(1) | 1] Flower of Sharon: probably the narcissus, which grows
165 WisdB, Son 6: 4(3) | celebrates her beauty. Tirzah: probably meaning "pleasant"; it was
166 WisdB, Son 7: 1(1) | a refusal to dance; more probably, however, the girl accedes,
167 WisdB, Sir 7: 23(7) | present Hebrew text, which is probably not original here, reads: "
168 ProphB, Isa Int | Babylon (Isa 13-14), and probably the poems of Isa 34-35.~
169 ProphB, Isa 2: 2(2) | unchanged in Micah 4:1-3; it probably, although not certainly,
170 ProphB, Isa 24: 1(1) | 1-27:13] This section, probably composed at a later date,
171 ProphB, Isa 37: 36(5) | fifth century B.C. It was probably due to the bubonic plague,
172 ProphB, Isa 39: 1(1) | twice king of Babylon, probably from 721 to 710 B.C., and
173 ProphB, Isa 63: 7(2) | 63:7-64:11] A prayer probably composed toward the end
174 ProphB, Jer 2: 1(1) | 1-3, 5] These verses probably contain the earliest of
175 ProphB, Jer 4: 19(4) | 19-21] Probably the prophet's own anguish
176 ProphB, Jer 13: 1(1) | 1-11] This is probably a vision of the prophet
177 ProphB, Jer 17: 19(1) | 19] The Gate of Benjamin: probably the northern gate of the
178 ProphB, Jer 20: 4(3) | land of exile. The prophecy probably dates from after 605B.C.,
179 ProphB, Jer 21: 14(5) | 14] Its forest: probably the royal palace, built
180 ProphB, Jer 23: 1(1) | The Lord our justice" is probably an ironic wordplay on the
181 ProphB, Jer 23: 1(1) | verses, Jeremiah 23:7-8 were probably added during the exile. ~
182 ProphB, Jer 30: 1(1) | in Jeremiah's ministry, probably after the fall of Nineveh (
183 ProphB, Jer 30: 21(3) | 21] His leader: probably not the messianic King,
184 ProphB, Jer 31: 26(4) | awoke . . . sweet to me: probably said by the prophet himself.~
185 ProphB, Jer 34: 8(2) | was temporarily lifted, probably because of the help promised
186 ProphB, Jer 35: 2(1) | In the days of Jehoiakim: probably in 599 or 598 B.C. ~
187 ProphB, Jer 35: 4(2) | 4] The sons of Hanan: probably the disciples of this man
188 ProphB, Jer 36: 5(1) | 5] I am prevented: probably because of his temple sermon (
189 ProphB, Jer 47: 4(2) | partially successful. Caphtor: probably the island of Crete, the
190 ProphB, Jer 50: 21(4) | terms for Babylonia, though probably they suggest also the names
191 ProphB, Bar 2: 25(2) | 25] They lie exposed: probably an allusion to Jeremiah
192 ProphB, Eze 1: 1(1) | s age. The river Chebar: probably a canal near Nippur, southeast
193 ProphB, Eze 2: 1(1) | prophet throughout this book. Probably the title is used to emphasize
194 ProphB, Eze 3: 15(3) | the exiles were settled, probably near Nippur.~
195 ProphB, Eze 3: 16(7) | the incomplete sentence probably contained some such words
196 ProphB, Eze 8: 3(1) | for his honor. This was probably the statue of the goddess
197 ProphB, Eze 8: 10(3) | things and loathsome beasts: probably Egyptian deities, which
198 ProphB, Eze 19: 2(1) | this allegory is uncertain. Probably the two young lions are
199 ProphB, Eze 27: 6(2) | its great forests. Kittim: probably Cyprus.~
200 ProphB, Eze 27: 7(3) | 7] Elishah: probably another term for Cyprus.~
201 ProphB, Dan 2: 2(2) | 2] Chaldeans: here probably astrologers, who were so
202 ProphB, Dan 3: 1(1) | Babylonia bore this name. Probably the present reference is
203 ProphB, Dan 6: 1(1) | character of Darius the Mede has probably been modeled on that of
204 ProphB, Dan 9: 27(8) | 165 B.C. The temple wing: probably the main portal. The horrible
205 ProphB, Dan 10: 5(4) | person of the vision is probably the angel Gabriel, as in
206 ProphB, Dan 13: 1(1) | exist now only in Greek, but probably were first composed in Hebrew
207 ProphB, Hos 2: 15(7) | with the pagan god Baal. Probably it had been so used by many
208 ProphB, Hos 5: 1(1) | 1] Mizpah: probably the Mizpah in Transjordan
209 ProphB, Hos 10: 14(5) | Palestine; this one was probably in Transjordan.~
210 ProphB, Amo 9: 1(1) | destruction of a building, probably the schismatic temple at
211 ProphB, Oba 0: 20(9) | farther north. Sepharad: probably Sardis in western Asia Minor.
212 ProphB, Jon Int | Written in the postexilic era, probably in the fifth century B.C.,
213 ProphB, Mic 1: 7(2) | frequent with the prophets; probably ritual prostitution is meant;
214 ProphB, Mic 2: 12(6) | out of place here and is probably a later addition.~
215 ProphB, Mic 4: 10(3) | now . . . your enemies: probably a later addition to the
216 ProphB, Zep Int | that of Jeremiah, who was probably influenced by it in both
217 ProphB, Hag 2: 20(5) | 20] The month: probably again the sixth month, as
218 ProphB, Mal Int | of the people, the author probably wished to conceal his identity.
219 Gosp, Mat Int | This material, called "Q" (probably from the first letter of
220 Gosp, Mat Int | Revolt (A.D. 66-70), and probably at least a decade later
221 Gosp, Mat 1: 1(1) | prophecy. The genealogy is probably traditional material that
222 Gosp, Mat 1: 17(5) | with fourteen generations, probably because fourteen is the
223 Gosp, Mat 4: 9(5) | which Jesus is tempted is probably intended to recall Israel'
224 Gosp, Mat 5: 1(1) | arrangement of the sermon is probably not due only to Matthew'
225 Gosp, Mat 5: 3(3) | by the evangelist and are probably his own composition. A few
226 Gosp, Mat 5: 19(14)| 19] Probably these commandments means
227 Gosp, Mat 5: 22(18)| Aramaic word reqa' or reqa probably meaning "imbecile," "blockhead,"
228 Gosp, Mat 6: 7(4) | the pagans. Their babbling probably means their reciting a long
229 Gosp, Mat 6: 9(5) | known to him, but it is probably closer than Matthew's to
230 Gosp, Mat 6: 9(6) | to his will, this is more probably a petition that God hallow
231 Gosp, Mat 6: 12(9) | Luke 11:4). The request is probably for forgiveness at the final
232 Gosp, Mat 6: 22(14)| this context the parable probably points to the need for the
233 Gosp, Mat 7: 12(6) | prophets is an addition probably due to the evangelist.~
234 Gosp, Mat 8: 5(5) | commanding a hundred men. He was probably in the service of Herod
235 Gosp, Mat 8: 28(21)| whereas "Gadarenes" is probably the original reading in
236 Gosp, Mat 9: 18(13)| daughter, so that the two were probably regarded as a single unit.
237 Gosp, Mat 9: 27(17)| 27-31] This story was probably composed by Matthew out
238 Gosp, Mat 10: 1(2) | is 1 Cor 15:5. The number probably is meant to recall the twelve
239 Gosp, Mat 10: 1(2) | While Luke (Luke 6:13) and probably Mark (Mark 4:10, 34) distinguish
240 Gosp, Mat 10: 22(10)| the original meaning was probably "until the parousia." But
241 Gosp, Mat 10: 22(10)| 21). For him, the end is probably that of the individual's
242 Gosp, Mat 10: 41(18)| the followers of Jesus. Probably all three designations are
243 Gosp, Mat 11: 3(4) | 3] The question probably expresses a doubt of the
244 Gosp, Mat 11: 12(9) | this difficult saying is probably that the opponents of Jesus
245 Gosp, Mat 12: 14(9) | Pharisees only. This is probably due to the situation of
246 Gosp, Mat 12: 28(19)| While the difference is probably due to Matthew's editing,
247 Gosp, Mat 15: 32(13)| 32-39] Most probably this story is a doublet
248 Gosp, Mat 16: 5(4) | heaven. Such authority most probably has to do, at least in part,
249 Gosp, Mat 16: 12(7) | Sadducees. The evangelist probably understands this teaching
250 Gosp, Mat 16: 18(13)| church." The Greek text probably means the same, for the
251 Gosp, Mat 16: 19(14)| the image of the keys is probably drawn from Isaiah 22:15-
252 Gosp, Mat 16: 21(17)| 214, 218) and there is probably no difference in meaning
253 Gosp, Mat 17: 1(2) | with Tabor or Hermon, but probably no specific mountain was
254 Gosp, Mat 17: 5(6) | but in this context it probably applies particularly to
255 Gosp, Mat 18: 11(10)| identical with Luke 19:10 and is probably a copyist's addition from
256 Gosp, Mat 18: 17(14)| Gentile and tax collector probably reflects a stage of the
257 Gosp, Mat 18: 22(19)| of Genesis 4:24. There is probably an allusion, by contrast,
258 Gosp, Mat 19: 9(7) | husband (Matthew 10:12), probably because in Palestine, unlike
259 Gosp, Mat 19: 11(8) | 11] [This] word: probably the disciples' "it is better
260 Gosp, Mat 19: 16(12)| see Matthew 25:46). It probably is also equivalent here
261 Gosp, Mat 20: 29(12)| cure of the blind men is probably symbolic of what will happen
262 Gosp, Mat 21: 9(7) | John 12:13. In the highest: probably only an intensification
263 Gosp, Mat 21: 23(19)| 23] These things: probably his entry into the city,
264 Gosp, Mat 21: 28(23)| unconvincing. The choice probably lies only between a reading
265 Gosp, Mat 21: 31(24)| Entering . . . before you: this probably means "they enter; you do
266 Gosp, Mat 21: 33(26)| where a less allegorized and probably more primitive form of the
267 Gosp, Mat 21: 39(30)| thrown out (Matthew 12:8) was probably made because of the tradition
268 Gosp, Mat 21: 44(34)| witnesses omit this verse. It is probably an early addition to Matthew
269 Gosp, Mat 22: 3(3) | Servants . . . other servants: probably Christian missionaries in
270 Gosp, Mat 22: 37(22)| Mark 12:29; Deut 6:4-5), probably because he considered its
271 Gosp, Mat 22: 42(27)| his time. The psalm was probably composed for the enthronement
272 Gosp, Mat 22: 45(28)| denial of Davidic sonship. It probably means that although he is
273 Gosp, Mat 23: 34(18)| wise men and scribes are probably Christian disciples alone;
274 Gosp, Mat 23: 37(19)| Your house . . . desolate: probably an allusion to the destruction
275 Gosp, Mat 24: 9(7) | will be scandalized," probably meaning that they will become
276 Gosp, Mat 24: 36(22)| reading that includes it is probably original.~
277 Gosp, Mat 24: 40(24)| Taken . . . left: the former probably means taken into the kingdom;
278 Gosp, Mat 25: 20(10)| Share your master's joy: probably the joy of the banquet of
279 Gosp, Mat 25: 31(14)| sufferers are Christians, probably Christian missionaries whose
280 Gosp, Mat 26: 21(11)| Mark 14:18), since that is probably an allusion to Ps 41, 10.
281 Gosp, Mat 26: 27(16)| 3:11). He places it here probably because he wishes to emphasize
282 Gosp, Mat 26: 60(33)| rebuild. The charge is probably based on Jesus' prediction
283 Gosp, Mat 26: 67(37)| challenge to prophesy is probably motivated by Jesus' prediction
284 Gosp, Mat 27: 22(12)| Matthew to the passive, probably to emphasize the responsibility
285 Gosp, Mat 27: 29(17)| 29] Crown out of thorns: probably of long thorns that stood
286 Gosp, Mat 27: 34(20)| narcotic. Matthew's text is probably an inexact allusion to Psalm
287 Gosp, Mat 27: 43(26)| 9. He said . . . of God: probably an allusion to Wisdom 2:
288 Gosp, Mat 27: 51(31)| Atonement (see Lev 16:1-18). Probably the torn veil of the gospels
289 Gosp, Mat 28: 2(3) | Mark 16:5) as an angel is probably true to Mark's intention;
290 Gosp, Mar 7: 16(5) | Greek manuscripts and was probably transferred here by scribes
291 Gosp, Mar 8: 22(5) | gradual cure of the blind man probably have the same purpose as
292 Gosp, Mar 8: 31(7) | in the New Testament is probably due to Jesus' speaking of
293 Gosp, Mar 9: 33(8) | 33-37] Mark probably intends this incident and
294 Gosp, Mar 11: 26(4) | best manuscripts. It was probably added by copyists under
295 Gosp, Mar 15: 21(8) | of Simon and his sons is probably due to their being known
296 Gosp, Mar 15: 28(12)| from Isaiah 53:12 and was probably introduced from Luke 22:
297 Gosp, Luk 2: 22(9) | presentation at the temple is probably derived from 1 Sam 1:24-
298 Gosp, Luk 8: 21(7) | of Jesus' natural family. Probably he did this because Mary
299 Gosp, Luk 8: 26(9) | 8:28. Opposite Galilee: probably Gentile territory (note
300 Gosp, Luk 9: 51(25)| exodus in Luke 9:31 this is probably a reference to all the events (
301 Gosp, Luk 10: 25(11)| expert in the Mosaic law, and probably a member of the group elsewhere
302 Gosp, Luk 10: 42(15)| another important, although probably inferior, reading found
303 Gosp, Luk 22: 43(14)| though very ancient, were probably not part of the original
304 Gosp, Joh Int | circle and tradition. It was probably written in the 90s of the
305 Gosp, Joh Int | developed by other signs, probably for a total of seven. The
306 Gosp, Joh Int | the inconsistencies were probably produced by subsequent editing
307 Gosp, Joh Int | arrangement in its present form probably dates from between A.D.
308 Gosp, Joh 1: 1(1) | Father. In origin, it was probably an early Christian hymn.
309 Gosp, Joh 1: 11(7) | own property/possession" (probably = Israel), then a masculine, "
310 Gosp, Joh 1: 14(9) | the whole person, used probably against docetic tendencies (
311 Gosp, Joh 1: 21(16)| Matthew 11:14). The Prophet: probably the prophet like Moses (
312 Gosp, Joh 1: 34(25)| God's chosen One," is probably a reference to the Servant
313 Gosp, Joh 1: 43(31)| Peter, but logically is probably Jesus.~
314 Gosp, Joh 3: 24(12)| 24] A remark probably intended to avoid objections
315 Gosp, Joh 4: 35(13)| In four months . . .': probably a proverb; cf Matthew 9:
316 Gosp, Joh 4: 44(17)| 44] Probably a reminiscence of a tradition
317 Gosp, Joh 6: 1(1) | the Sea of Galilee. It was probably originally a marginal gloss.~
318 Gosp, Joh 6: 6(4) | 6] Probably the evangelist's comment;
319 Gosp, Joh 6: 14(9) | 14] The Prophet: probably the prophet like Moses (
320 Gosp, Joh 6: 14(9) | to come into the world: probably Elijah; cf Malachi 3:1,
321 Gosp, Joh 6: 62(21)| conditional sentence is obscure. Probably there is a reference to
322 Gosp, Joh 6: 63(22)| 63] Spirit . . . flesh: probably not a reference to the eucharistic
323 Gosp, Joh 7: 35(12)| outside Palestine. Greeks: probably refers to the Gentiles in
324 Gosp, Joh 7: 53(17)| end of Luke 21:but it was probably inserted here because of
325 Gosp, Joh 8: 33(16)| continuously, this verse is probably Johannine irony, about slavery
326 Gosp, Joh 10: 25(12)| 25] I told you: probably at John 8:25 which was an
327 Gosp, Joh 12: 1(1) | 1-8] This is probably the same scene of anointing
328 Gosp, Joh 12: 20(12)| nationalistic sense. These are probably Gentile proselytes to Judaism;
329 Gosp, Joh 13: 26(9) | 26] Morsel: probably the bitter herb dipped in
330 Gosp, Joh 14: 22(11)| Judas, not the Iscariot: probably not the brother of Jesus
331 Gosp, Joh 15: 22(10)| They have seen and hated: probably means that they have seen
332 Gosp, Joh 17: 15(6) | from the evil one." Both probably refer to the devil rather
333 Gosp, Joh 18: 5(4) | I AM: or "I am he," but probably intended by the evangelist
334 Gosp, Joh 19: 13(4) | Aramaic rather than Hebrew) probably means "ridge, elevation."~
335 Gosp, Joh 19: 34(15)| 34-35] John probably emphasizes these verses
336 Gosp, Joh 20: 9(7) | 9] Probably a general reference to the
337 Gosp, Joh 21: 11(5) | The exact number 153 is probably meant to have a symbolic
338 Gosp, Joh 21: 15(10)| 15] More than these: probably "more than these disciples
339 Gosp, Joh 21: 18(11)| 18] Originally probably a proverb about old age,
340 Gosp, Act 1: 3(2) | Luke 24:50-53). What should probably be understood as one event (
341 Gosp, Act 1: 26(8) | need to replace Judas was probably dictated by the symbolism
342 Gosp, Act 6: 1(1) | diaspora, but were more probably Palestinian Jews who spoke
343 Gosp, Act 8: 9(4) | known in the ancient world. Probably the incident involving Simon
344 Gosp, Act 10: 7(5) | using this adjective, Luke probably intends to classify him
345 Gosp, Act 18: 2(1) | instigation of Chrestos," probably meaning disputes about the
346 Gosp, Act 21: 25(9) | allusion to the decree was probably introduced here by Luke
347 NTLet, Rom Int | with a certain "Chrestus," probably involving a dispute in the
348 NTLet, 1Cor 4: 6(2) | this difficult passage. It probably means that the Corinthians
349 NTLet, 1Cor 5: 1(1) | by hearsay (1 Cor 5:1), probably in reports brought by "Chloe'
350 NTLet, 1Cor 15: 35(16)| kind?). These questions probably lie behind their denial
351 NTLet, 1Cor 16: 19(6) | of the Asian churches are probably to be read, along with the
352 NTLet, 1Cor 16: 22(7) | an Aramaic expression, probably used in the early Christian
353 NTLet, 2Cor 2: 14(8) | 11; 1 Cor 4:9). Paul is probably aware of the ambiguity,
354 NTLet, 2Cor 2: 14(9) | aroma that he is. Paul is probably thinking of the "sweet odor"
355 NTLet, 2Cor 8: 1(2) | written from Macedonia probably at least a year later than
356 NTLet, Gal Int | the north, the letter was probably written around A.D. 54 or
357 NTLet, Gal Int | brought to these neophytes, probably by converts from Judaism (
358 NTLet, Gal 1: 17(13)| 17] Arabia: probably the region of the Nabataean
359 NTLet, Gal 2: 1(2) | thirteen or more years, probably reckoned from the return
360 NTLet, Gal 3: 4(5) | Experience so many things: probably the mighty deeds of Gal
361 NTLet, Gal 5: 11(8) | missionary for Judaism); more probably it arose as a charge from
362 NTLet, Eph 1: 12(6) | 12] We who first hoped: probably Jewish Christians (contrast
363 NTLet, Eph 4: 1(1) | Eph 4:9-10) refers more probably to the incarnation (cf Philippians
364 NTLet, Phi Int | second missionary journey, probably in A.D. 49 or 50, accompanied
365 NTLet, Phi 1: 1(2) | to the service of Christ, probably because, in view of the
366 NTLet, Phi 1: 27(12)| are those in Philippi, probably pagans, who oppose the gospel
367 NTLet, Phi 3: 16(10)| 16] Some manuscripts add, probably to explain Paul's cryptic
368 NTLet, Col 1: 12(5) | with the holy ones, here probably the angels (Col 1:12). The
369 NTLet, Col 1: 15(6) | indicates, these lines are probably an early Christian hymn,
370 NTLet, 1The Int | Corinth (Acts 18:1-18), probably in the early summer of A.D.
371 NTLet, 2The 3: 6(2) | members of the community, probably because they regarded the
372 NTLet, 1Tim 1: 3(2) | religious speculations, probably about Old Testament figures (
373 NTLet, 1Tim 1: 18(9) | cf Acts 13:1-3. Such is probably the sense of the allusion
374 NTLet, 1Tim 1: 18(10)| that led (me) to you." It probably refers to testimonies given
375 NTLet, 1Tim 1: 20(11)| in baptism). Alexander: probably the Alexander mentioned
376 NTLet, 1Tim 4: 13(7) | public reading. Here, it probably designates the public reading
377 NTLet, Heb Int | in Acts 13:15. Hebrews is probably therefore a written homily,
378 NTLet, Heb Int | written about A.D. 96, most probably cites Hebrews, the upper
379 NTLet, Heb Int | emperor Claudius. These were probably caused by disputes between
380 NTLet, Heb 2: 5(2) | Cor 15:27; Eph 1:22; and probably 1 Peter 3:22. This christological
381 NTLet, Heb 2: 5(2) | interpretation, therefore, probably reflects a common early
382 NTLet, Heb 2: 5(2) | these followers "children"; probably this is to be understood
383 NTLet, Heb 3: 1(1) | He is compared with Moses probably because he is seen as mediator
384 NTLet, Heb 3: 6(2) | and best witnesses and are probably an interpolation derived
385 NTLet, Heb 5: 11(7) | teaching in Hebrews 6:1-3 are probably derived from a traditional
386 NTLet, Heb 6: 4(2) | respectively, but more probably means the neophytes' enlightenment
387 NTLet, Heb 6: 15(7) | obtained the promise: this probably refers not to Abraham's
388 NTLet, Heb 8: 2(2) | based upon Exodus 25:9, but probably also derives from the Platonic
389 NTLet, Heb 9: 19(15)| and hyssop (these features probably came from a different rite;
390 NTLet, Heb 10: 8(4) | changed to plural forms) are probably intended as equivalents
391 NTLet, Heb 10: 25(13)| the Christian community, probably for the celebration of the
392 NTLet, Heb 11: 4(4) | in view of v 6 the author probably understood God's favor to
393 NTLet, Heb 11: 4(4) | Genesis 4:10), but more probably a way of saying that the
394 NTLet, Heb 13: 9(2) | this doctrine about foods probably refers to the Jewish food
395 CathL | and originally this was probably true of Ephesians as well.
396 CathL, Jam Int | This designation most probably refers to the third New
397 CathL, Jam Int | new Israel, the address probably designates the Jewish Christian
398 CathL, Jam 4: 5(4) | the author of Jas cites, probably from memory, a passage that
399 CathL, 1Pet 4: 11(5) | and Romans 16:27, the last probably a liturgical insertion).~
400 CathL, 2Pet Int | second letter," referring probably to 1 Peter as his first,
401 CathL, 2Pet 2: 10(5) | with reference to God and probably specifically Christ (2 Peter
402 CathL, 1Joh 2: 20(11)| Spirit of God. The Holy One probably refers to Christ. True knowledge
403 CathL, 1Joh 5: 13(3) | literally, "sin unto death"), probably referring to apostasy or
404 CathL, 2Joh | apostle, these letters were probably written by a disciple or
405 CathL, 3Joh 0: 12(9) | truth itself: this refers probably to the manner of Demetrius'
406 CathL, Rev Int | book in its present form is probably near the end of the reign
407 CathL, Rev 11: 3(3) | or Peter and Paul? Most probably they refer to the universal