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Discovery Box| (0.25) | (Mar 12:30) | 2 sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being. |
| (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 11:30) | 1 tn The plural Greek term ἀνθρώπων (anthrōpōn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”). |
| (0.25) | (Mar 10:8) | 1 sn A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion. |
| (0.25) | (Mar 5:9) | 2 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle. |
| (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) | (Mar 6:11) | 1 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection. |
| (0.25) | (Mar 2:4) | 1 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house. |
| (0.25) | (Mat 26:7) | 2 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). |
| (0.25) | (Mat 22:37) | 3 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being. |
| (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 21:25) | 1 tn The plural Greek term ἀνθρώπων (anthrōpōn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”). |
| (0.25) | (Mat 18:8) | 2 sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizō) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse. |
| (0.25) | (Mat 18:3) | 2 sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess. |
| (0.25) | (Mat 17:5) | 4 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style. |
| (0.25) | (Mat 16:22) | 2 tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!” |
| (0.25) | (Mat 10:29) | 2 sn This is a typical form of rabbinic argumentation, from the lesser to the greater: If God cares about the lesser thing (sparrows) how much more does he care about the greater thing (people). |
| (0.25) | (Mat 10:26) | 3 sn The passive verbs revealed and made known suggest the revelation comes from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known. |
| (0.25) | (Mat 8:12) | 1 sn Not to be missed here is the high irony that those who would be expected to participate in God’s eschatological kingdom (the sons of the kingdom) instead end up separated from God, experiencing remorse in the outer darkness. |
| (0.25) | (Mat 6:30) | 3 sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things. |
