Discovery Box| (0.29) | (Act 21:22) | 1 tn L&N 71.16 has “pertaining to being in every respect certain—‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.” |
| (0.29) | (Act 18:9) | 1 sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions. |
| (0.29) | (Act 17:11) | 2 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message. |
| (0.29) | (Joh 13:8) | 1 tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point. |
| (0.29) | (Joh 8:51) | 4 sn Those who keep Jesus’ words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal life begins in the present rather than in the world to come. |
| (0.29) | (Joh 7:31) | 3 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 it is “will he?”). |
| (0.29) | (Joh 4:30) | 2 sn The imperfect tense is here rendered began coming for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. 35. |
| (0.29) | (Luk 23:20) | 1 sn The account pictures a battle of wills—the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent. |
| (0.29) | (Luk 22:38) | 2 sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51. |
| (0.29) | (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. |
| (0.29) | (Luk 21:32) | 2 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession. |
| (0.29) | (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. |
| (0.29) | (Luk 17:26) | 3 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives. |
| (0.29) | (Luk 17:31) | 2 sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home. |
| (0.29) | (Luk 17:33) | 3 sn The Greek word translated life can refer to both earthly, physical life and inner, transcendent life (one’s “soul”). In the context, if a person is not willing to suffer the world’s rejection and persecution in order to follow Jesus but instead seeks to retain his physical life, then that person will lose both physical life and inner, transcendent life (at the judgment). On the other hand, the one who willingly gives up earthly, physical life to follow Jesus (“loses his life”) will ultimately preserve one’s “soul” (note that the parallel in John’s Gospel speaks of “guarding one’s ‘soul’ for eternal life” (John 12:25). |
| (0.29) | (Luk 17:23) | 1 tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. |
| (0.29) | (Luk 14:11) | 2 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14. |
| (0.29) | (Luk 13:27) | 2 tc Most mss (P75* A D L W Θ Ψ 070 ƒ1,13 M) have ἐρεῖ λέγω ὑμῖν (erei legō humin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 lat sa) or simply ἐρεῖ (“he will say” in 1195). The variety of readings seems to have arisen from the somewhat unusual wording of the initial text, ἐρεῖ λέγων ὑμῖν (erei legōn humin; “he will say, saying to you” found in P75c B 892). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle. |
| (0.29) | (Luk 13:28) | 4 tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (humas), seems to suggest that these evildoers will witness their own expulsion from the kingdom. |
| (0.29) | (Luk 12:47) | 2 tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it. |
