Discovery Box| (0.30) | (Joh 9:3) | 2 tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.” |
| (0.30) | (Luk 24:5) | 5 sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise. |
| (0.30) | (Luk 16:26) | 1 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved. |
| (0.30) | (Luk 15:22) | 2 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home. |
| (0.30) | (Luk 15:18) | 1 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.” |
| (0.30) | (Luk 14:22) | 2 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace. |
| (0.30) | (Luk 13:14) | 1 sn 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. |
| (0.30) | (Luk 9:4) | 2 sn 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. |
| (0.30) | (Luk 8:8) | 3 sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable. |
| (0.30) | (Luk 6:17) | 4 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding) is in the nominative case, one needs to be supplied. |
| (0.30) | (Luk 1:5) | 4 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10. |
| (0.30) | (Mar 12:38) | 4 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498. |
| (0.30) | (Mar 6:10) | 1 sn 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. |
| (0.30) | (Mat 23:7) | 1 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498. |
| (0.30) | (Mat 20:30) | 4 sn 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]). |
| (0.30) | (Mat 10:11) | 4 tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay. |
| (0.30) | (Hag 1:3) | 1 tn Heb “and the word of the Lord came by the hand of Haggai the prophet, saying.” Cf. the similar expression in v. 1 and the note there. |
| (0.30) | (Zep 2:4) | 2 tn There is a sound play here in the Hebrew text: the name Gaza (עַזָּה, ’azzah) sounds like the word translated “deserted” (עֲזוּבָה, ’azuvah). |
| (0.30) | (Zep 2:4) | 5 tn Heb “uprooted.” There is a sound play here in the Hebrew text: the name “Ekron” (עֶקְרוֹן, ’eqron) sounds like the word translated “uprooted” (תֵּעָקֵר, te’aqer). |
| (0.30) | (Jon 1:1) | 1 tn The Targum (Aramaic translation) of Jonah 1:1 interprets the Hebrew as, “There was a word of prophecy from the Lord” (cf. Tg. Hos 1:1). |
