Discovery Box| (0.37) | (Act 26:10) | 3 tn Grk “when they were being executed,” but the context supports the sentencing rather than the execution itself (cf. L&N 30.103). |
| (0.37) | (Act 23:30) | 2 tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή). |
| (0.37) | (Act 23:29) | 2 sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15. |
| (0.37) | (Act 17:21) | 2 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.” |
| (0.37) | (Act 16:7) | 5 tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek. |
| (0.37) | (Act 12:10) | 2 sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual). |
| (0.37) | (Act 11:12) | 1 sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter. |
| (0.37) | (Act 9:3) | 2 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13. |
| (0.37) | (Joh 11:7) | 1 sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18). |
| (0.37) | (Joh 3:12) | 1 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone). |
| (0.37) | (Joh 2:24) | 1 tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things). |
| (0.37) | (Luk 24:31) | 2 sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus. |
| (0.37) | (Luk 24:17) | 2 tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε). |
| (0.37) | (Luk 19:27) | 2 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72). |
| (0.37) | (Luk 16:28) | 1 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate. |
| (0.37) | (Luk 12:15) | 3 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude—the strong desire to acquire more and more possessions and experiences. |
| (0.37) | (Luk 11:26) | 3 sn The point of the story is that to fail to respond is to risk a worse fate than when one started. |
| (0.37) | (Luk 9:23) | 4 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive. |
| (0.37) | (Luk 8:13) | 4 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate. |
| (0.37) | (Luk 7:25) | 4 tn This is a different Greek term than in the parallel in Matt 11:8. Cf. BDAG 169 s.v. βασίλειος, “the (royal) palace.” |
