Discovery Box| (0.31) | (Joh 3:11) | 3 tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone). |
| (0.31) | (Luk 24:12) | 2 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside. |
| (0.31) | (Luk 23:43) | 3 sn Jesus gives more than the criminal asked for because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11. |
| (0.31) | (Luk 23:24) | 2 sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process because he did not follow his own verdict. |
| (0.31) | (Luk 21:33) | 1 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11. |
| (0.31) | (Luk 21:3) | 3 sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself. |
| (0.31) | (Luk 21:7) | 3 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end. |
| (0.31) | (Luk 16:8) | 6 tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do. |
| (0.31) | (Luk 14:19) | 3 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.” |
| (0.31) | (Luk 13:16) | 2 tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader. |
| (0.31) | (Luk 12:36) | 1 tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anthrōpois) is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed. |
| (0.31) | (Luk 11:37) | 1 tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation. |
| (0.31) | (Luk 11:31) | 5 sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30. |
| (0.31) | (Luk 8:23) | 3 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage. |
| (0.31) | (Luk 7:33) | 1 tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking. |
| (0.31) | (Luk 7:16) | 3 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing, but Jesus is more than this. See Luke 9:8, 19-20. |
| (0.31) | (Luk 6:32) | 3 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go further than sinners do. The examples replay vv. 29-30. |
| (0.31) | (Luk 5:19) | 4 tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinē). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107). |
| (0.31) | (Luk 4:18) | 8 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43). |
| (0.31) | (Luk 4:18) | 6 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43). |
