Discovery Box| (0.25) | (Luk 2:29) | 4 tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks. |
| (0.25) | (Luk 2:18) | 1 tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33. |
| (0.25) | (Mar 15:32) | 2 sn 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). |
| (0.25) | (Mar 14:43) | 2 tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap. |
| (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 14:5) | 2 tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done). |
| (0.25) | (Mar 12:14) | 2 sn 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. |
| (0.25) | (Mar 8:38) | 1 sn 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. |
| (0.25) | (Mar 8:31) | 3 sn 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. |
| (0.25) | (Mar 5:20) | 3 sn 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. |
| (0.25) | (Mat 27:44) | 2 sn 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). |
| (0.25) | (Mat 26:51) | 1 tn Grk “And behold one.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). |
| (0.25) | (Mat 25:29) | 1 sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18; 19:26). |
| (0.25) | (Mat 22:16) | 2 sn 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. |
| (0.25) | (Mat 18:28) | 2 tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay. |
| (0.25) | (Mat 18:12) | 3 sn 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. |
| (0.25) | (Mat 16:21) | 3 sn 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. |
| (0.25) | (Mat 12:48) | 2 tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated. |
| (0.25) | (Mat 12:30) | 1 sn 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. |
| (0.25) | (Mat 11:9) | 1 tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b). |
