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Discovery Box| (0.27) | (Joh 11:37) | 2 tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity. |
| (0.27) | (Joh 9:8) | 2 tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him. |
| (0.27) | (Joh 8:43) | 1 tn Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it. |
| (0.27) | (Joh 8:40) | 3 tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point. |
| (0.27) | (Joh 7:40) | 3 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief. |
| (0.27) | (Joh 6:14) | 2 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief. |
| (0.27) | (Joh 4:25) | 1 sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20. |
| (0.27) | (Joh 4:23) | 5 tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunountas) as the complement. |
| (0.27) | (Joh 4:9) | 3 tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning. |
| (0.27) | (Joh 3:16) | 4 sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life. |
| (0.27) | (Joh 1:48) | 1 tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.” |
| (0.27) | (Joh 1:50) | 2 sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee. |
| (0.27) | (Joh 1:5) | 3 tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai). |
| (0.27) | (Luk 24:47) | 1 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction. |
| (0.27) | (Luk 24:28) | 1 sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay. |
| (0.27) | (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. |
| (0.27) | (Luk 24:32) | 3 tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response. |
| (0.27) | (Luk 24:1) | 3 tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56. |
| (0.27) | (Luk 23:47) | 2 sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion). |
| (0.27) | (Luk 23:50) | 2 tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus. |
