Discovery Box| (0.30) | (Act 12:10) | 2 sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual). |
| (0.30) | (Act 10:29) | 1 tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemphtheis) has been taken temporally and converted to an active construction which is less awkward in English. |
| (0.30) | (Act 9:27) | 5 tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28. |
| (0.30) | (Act 7:54) | 1 tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω). |
| (0.30) | (Act 7:28) | 1 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?” |
| (0.30) | (Act 4:11) | 3 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation. |
| (0.30) | (Act 1:1) | 3 sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts. |
| (0.30) | (Joh 5:36) | 2 tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause. |
| (0.30) | (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. |
| (0.30) | (Joh 1:37) | 3 sn The expression followed Jesus pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life. |
| (0.30) | (Luk 23:40) | 2 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke—“You should fear God and not speak!” |
| (0.30) | (Luk 22:31) | 3 sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative. |
| (0.30) | (Luk 20:39) | 3 sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in. |
| (0.30) | (Luk 17:9) | 2 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required. |
| (0.30) | (Luk 15:12) | 3 tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.” |
| (0.30) | (Luk 14:11) | 1 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles. |
| (0.30) | (Luk 13:31) | 4 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.” |
| (0.30) | (Luk 13:28) | 1 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise. |
| (0.30) | (Luk 12:28) | 4 sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass. |
| (0.30) | (Luk 11:51) | 2 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25. |
