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Discovery Box| (0.25) | (Act 27:29) | 4 tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.” |
| (0.25) | (Act 25:16) | 5 tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklēma) as “(a technical, legal term) a formal indictment or accusation brought against someone—‘indictment, accusation, case.’…‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.” |
| (0.25) | (Act 22:13) | 4 tn Grk “hour,” but ὥρα (hōra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38; 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here. |
| (0.25) | (Act 20:24) | 2 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).” |
| (0.25) | (Act 17:23) | 3 tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection. |
| (0.25) | (Act 15:1) | 2 sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so. |
| (0.25) | (Act 13:16) | 3 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there. |
| (0.25) | (Act 12:19) | 4 tn The meaning “led away to execution” for ἀπαχθῆναι (apachthēnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8). |
| (0.25) | (Act 8:18) | 1 tc Most witnesses (P45,74 A* C D E Ψ 33 1739 M latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to hagion), while a few key mss have simply τὸ πνεῦμα (א Ac B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives. |
| (0.25) | (Act 2:22) | 1 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there. |
| (0.25) | (Joh 19:11) | 3 sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin. |
| (0.25) | (Joh 18:27) | 1 sn No indication is given of Peter’s emotional state at this third denial (as in Matt 26:74 and Mark 14:71) or that he remembered that Jesus had foretold the denials (Matt 26:75, Mark 14:72 and Luke 22:61), or the bitter remorse Peter felt afterward (Matt 26:75, Mark 14:72, and Luke 22:62). |
| (0.25) | (Joh 12:21) | 1 sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about. |
| (0.25) | (Joh 2:1) | 2 sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth. |
| (0.25) | (Luk 24:6) | 1 tn The verb here is passive (ἠγέρθη, ēgerthē). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22. |
| (0.25) | (Luk 23:39) | 1 tc Most mss (A C3 W Θ Ψ ƒ1,13 33 M lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouchi su ei, “Are you not”) is found in overall better and earlier witnesses (P75 א B C* L 070 1241 it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading. |
| (0.25) | (Luk 18:28) | 1 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488. |
| (0.25) | (Luk 12:31) | 2 tc Most mss (P45 A D1 Q W Θ 070 ƒ1,13 33 M lat sy) read τοῦ θεοῦ (tou theou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. P75 includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun. |
| (0.25) | (Luk 11:11) | 2 tc Most mss (א A C D L W Θ Ψ ƒ1,13 33 M lat syc,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by P45,75 B 1241 sys sa. |
| (0.25) | (Luk 8:39) | 3 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political. |
