Discovery Box| (0.25) | (Act 3:20) | 2 tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA28, UBS5). |
| (0.25) | (Joh 18:20) | 4 tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12. |
| (0.25) | (Joh 13:23) | 3 sn Note that the same expression translated in a place of honor here (Grk “in the bosom of”) is used to indicate Jesus’ relationship with the Father in 1:18. |
| (0.25) | (Joh 8:37) | 4 tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2. |
| (0.25) | (Joh 7:52) | 3 tc At least one early and significant ms (P66*) places the article before “prophet” (ὁ προφήτης, ho prophētēs), making this a reference to the “prophet like Moses” mentioned in Deut 18:15. |
| (0.25) | (Luk 22:19) | 3 sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us. |
| (0.25) | (Luk 21:38) | 2 tc Some mss (those of ƒ13) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope. |
| (0.25) | (Luk 19:47) | 3 sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him. |
| (0.25) | (Luk 19:40) | 3 sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11. |
| (0.25) | (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.’” |
| (0.25) | (Luk 18:12) | 1 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday. |
| (0.25) | (Luk 10:42) | 2 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”). |
| (0.25) | (Luk 10:15) | 3 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). |
| (0.25) | (Luk 10:10) | 4 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom. |
| (0.25) | (Luk 9:58) | 2 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head). |
| (0.25) | (Luk 9:53) | 3 sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise. |
| (0.25) | (Luk 7:14) | 4 sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109. |
| (0.25) | (Luk 6:48) | 2 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskapsen) and dug deep (ἐβάθυνεν, ebathunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation. |
| (0.25) | (Luk 4:15) | 4 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomenos) has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazō) of Jesus. |
| (0.25) | (Luk 2:27) | 4 sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present. |
