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Discovery Box| (0.38) | (Act 28:17) | 6 sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel. |
| (0.38) | (Act 23:34) | 5 sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself. |
| (0.38) | (Act 22:13) | 2 tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style. |
| (0.38) | (Act 19:33) | 3 tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.” |
| (0.38) | (Act 16:31) | 2 sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer. |
| (0.38) | (Act 13:22) | 2 sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection. |
| (0.38) | (Act 11:23) | 2 sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2). |
| (0.38) | (Act 11:20) | 5 sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique. |
| (0.38) | (Act 11:18) | 4 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39). |
| (0.38) | (Act 11:4) | 1 tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3. |
| (0.38) | (Act 10:22) | 3 sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time. |
| (0.38) | (Act 8:27) | 4 tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.” |
| (0.38) | (Act 1:2) | 1 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11. |
| (0.38) | (Joh 21:12) | 1 tn Grk “said to them.” The words “to them” are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English. |
| (0.38) | (Joh 14:18) | 3 sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them. |
| (0.38) | (Joh 12:36) | 1 sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.” |
| (0.38) | (Joh 9:16) | 1 tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”). |
| (0.38) | (Joh 1:43) | 2 sn No explanation is given for why Jesus wanted to set out for Galilee, but probably he wanted to go to the wedding at Cana (about a two day trip). |
| (0.38) | (Luk 22:20) | 2 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnēsai), where the verb δειπνέω (deipneō) means “to eat a meal” or “to have a meal.” |
| (0.38) | (Luk 19:20) | 4 tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping—‘to store, to put away in a safe place.’” |
