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Discovery Box| (0.25) | (Luk 1:26) | 1 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25. |
| (0.25) | (Luk 1:26) | 3 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again. |
| (0.25) | (Mar 14:11) | 1 sn 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. |
| (0.25) | (Mar 13:14) | 3 sn This parenthetical comment is generally regarded as a command by the author made directly to the readers, not as part of Jesus’ original speech. For this reason the statement is not placed within quotation marks. |
| (0.25) | (Mar 12:14) | 4 tn According to L&N 57.180 the term κῆνσος (kēnsos) was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government. |
| (0.25) | (Mar 11:9) | 1 sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God. |
| (0.25) | (Mar 3:5) | 3 sn 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. |
| (0.25) | (Mar 2:19) | 4 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”). |
| (0.25) | (Mar 1:1) | 1 sn 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). |
| (0.25) | (Mat 27:42) | 1 tn Here the aorist imperative καταβάτω (katabatō) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489. |
| (0.25) | (Mat 24:15) | 2 sn This parenthetical comment is generally regarded as a command by the author made directly to the readers, not as part of Jesus’ original speech. For this reason the statement is not placed within quotation marks. |
| (0.25) | (Mat 24:13) | 1 sn 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. |
| (0.25) | (Mat 22:17) | 2 tn According to L&N 57.180 the term κῆνσος (kēnsos) was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government. |
| (0.25) | (Mat 21:9) | 2 sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God. |
| (0.25) | (Mat 12:13) | 1 sn 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. |
| (0.25) | (Mat 11:21) | 1 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was more significant; it was declared a polis (“city”) by the tetrarch Herod Philip, sometime after a.d. 30. |
| (0.25) | (Mat 11:2) | 3 tc Most witnesses, including several significant ones (C3 L Γ ƒ1 565 579 700 1424 M lat bo), read “two of his disciples” instead of “by his disciples” (see the tn below for the reading of the Greek). The difference in Greek, however, is only two letters: διὰ τῶν μαθητῶν αὐτοῦ vs. δύο τῶν μαθητῶν αὐτοῦ (dia tōn mathētōn autou vs. duo tōn mathētōn autou). Although an accidental alteration could account for either of these readings, it is more likely that δύο is an assimilation to the parallel in Luke 7:18, perhaps motivated by the somewhat awkward Greek in Matthew’s wording (with “by his disciples” the direct object of “sending” [πέμψας] needs to be supplied). Further, διά is read by a good number of early and excellent witnesses (א B C* D P W Z Δ Θ 0233 ƒ13 33 sa), and thus should be considered autographic. |
| (0.25) | (Mat 10:40) | 1 sn The one who sent me refers to God. Reception of the messengers (and by implication, the message they bring) is equivalent to reception of both Jesus and God the Father himself. |
| (0.25) | (Mat 10:13) | 1 sn 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. |
| (0.25) | (Mat 10:5) | 2 sn Since Galilee was surrounded on all sides by Gentile territory except the south, where it bordered on Samaria, this restriction effectively limited the mission of the twelve to Galilee on this occasion. |
