Discovery Box| (0.31) | (Joh 16:4) | 1 tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalēka humin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble. |
| (0.31) | (Joh 8:35) | 1 tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”). |
| (0.31) | (Joh 7:32) | 5 tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively. |
| (0.31) | (Joh 4:48) | 1 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone). |
| (0.31) | (Joh 4:22) | 1 tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone. |
| (0.31) | (Joh 4:20) | 2 tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone. |
| (0.31) | (Joh 3:11) | 3 tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone). |
| (0.31) | (Luk 24:41) | 1 sn 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. |
| (0.31) | (Luk 23:43) | 3 sn 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. |
| (0.31) | (Luk 23:13) | 2 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. |
| (0.31) | (Luk 21:33) | 1 sn 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. |
| (0.31) | (Luk 21:16) | 2 tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. |
| (0.31) | (Luk 21:3) | 3 sn 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. |
| (0.31) | (Luk 21:7) | 3 sn 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. |
| (0.31) | (Luk 19:29) | 3 tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation. |
| (0.31) | (Luk 18:30) | 1 sn 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. |
| (0.31) | (Luk 15:8) | 4 tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. |
| (0.31) | (Luk 14:23) | 5 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.” |
| (0.31) | (Luk 13:28) | 2 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. |
| (0.31) | (Luk 13:16) | 2 tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader. |
