Discovery Box| (0.27) | (Luk 4:6) | 2 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!” |
| (0.27) | (Luk 3:7) | 4 sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out. |
| (0.27) | (Luk 1:42) | 3 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God. |
| (0.27) | (Luk 1:13) | 2 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons. |
| (0.27) | (Mar 15:2) | 2 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome. |
| (0.27) | (Mar 15:2) | 4 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70). |
| (0.27) | (Mar 13:9) | 1 tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit. |
| (0.27) | (Mar 11:33) | 4 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven. |
| (0.27) | (Mar 9:19) | 2 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.” |
| (0.27) | (Mat 27:11) | 3 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome. |
| (0.27) | (Mat 22:31) | 1 tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated. |
| (0.27) | (Mat 21:27) | 4 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven. |
| (0.27) | (Mat 17:17) | 2 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.” |
| (0.27) | (Mat 13:14) | 1 tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69). |
| (0.27) | (Mat 5:48) | 1 sn This remark echoes OT statements in Lev 11:44-45 and Lev 19:2: “you must be holy as I am holy.” |
| (0.27) | (Mat 6:6) | 2 tc See the note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly. |
| (0.27) | (Mat 5:44) | 1 tc Most mss (D L W Δ Θ ƒ13 33 565 579 700 1241 1424 M lat sy(p),h) read “bless those who curse you, do good to those who hate you, and pray for those who mistreat you,” before “those who persecute you.” But this is surely a motivated reading, importing the longer form of this aphorism from Luke 6:27-28. The shorter text is found in א B ƒ1 sys,c sa bopt mae, as well as several fathers. |
| (0.27) | (Mat 5:11) | 1 tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [oneidisōsin]) has no specific referent, but refers to people in general. |
| (0.27) | (Mat 3:17) | 3 sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus. |
| (0.27) | (Hag 1:9) | 3 tn Heb “and each of you runs to his own house”; NIV “is busy with”; TEV “is busy working on”; NCV “work hard for.” |
