Discovery Box| (0.31) | (Mar 2:28) | 1 sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath. |
| (0.31) | (Mar 1:41) | 3 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 5:3; see also m. Nega’im 3.1; 11.1; 12.1; 13.6-12). |
| (0.31) | (Mat 25:29) | 1 sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18; 19:26). |
| (0.31) | (Mat 24:28) | 1 sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment. See also Luke 17:37. |
| (0.31) | (Mat 19:28) | 4 sn The statement you…will also sit on 12 thrones, judging the 12 tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment. |
| (0.31) | (Mat 12:13) | 1 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so. |
| (0.31) | (Mat 12:8) | 1 sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath. |
| (0.31) | (Mat 8:16) | 1 sn The expression with a word underscores Jesus’s authority over the demonic spirits, but also recalls the centurion’s comment on authority in Matt 8:8. |
| (0.31) | (Mat 8:3) | 1 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 5:3; see also m. Nega’im 3.1; 11.1; 12.1; 13.6-12). |
| (0.31) | (Mat 7:11) | 1 tn The participle ὄντες (ontes) has been translated as a concessive adverbial participle: in spite of the fact that the hearers are “evil,” they still know how to give “good gifts” to their own children (see also ExSyn 634). |
| (0.31) | (Mat 4:4) | 3 tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future). |
| (0.31) | (Mat 3:3) | 1 tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legontos) is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style. |
| (0.31) | (Zec 14:8) | 1 sn Living waters will flow out from Jerusalem. Ezekiel sees this same phenomenon in conjunction with the inauguration of the messianic age (Ezek 47; cf. Rev 22:1-5; also John 7:38). |
| (0.31) | (Zec 3:9) | 1 sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22-23; Isa 8:13-15), will become the chief cornerstone of the church (Eph 2:19-22). |
| (0.31) | (Zec 2:10) | 1 sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people. |
| (0.31) | (Hab 2:19) | 2 tn Though the Hebrew text has no formal interrogative marker here, the context indicates that the statement should be taken as a rhetorical question anticipating the answer, “Of course not!” (so also NIV, NRSV). |
| (0.31) | (Hab 1:16) | 2 sn The fishing implements (throw net and dragnet) represent Babylonian military might. The prophet depicts the Babylonians as arrogantly worshiping their own power (sacrifices…burns incense, see also v. 11b). |
| (0.31) | (Hab 1:14) | 1 tn The Hebrew word רֶמֶשׂ (remesh) usually refers to animals that creep, but here the referent seems to be marine animals that glide through the water (note the parallelism in the previous line). See also Ps 104:25. |
| (0.31) | (Hab 1:8) | 2 tn Heb “wolves of the evening,” that is, wolves that prowl at night. The present translation assumes an emendation to עֲרָבָה (ʿaravah, “desert”). On this phrase see also Zeph 3:3. |
| (0.31) | (Nah 2:8) | 2 sn Nineveh was like a pool of water. This is an appropriate simile because Nineveh was famous for its artificial pools, many of which serviced the royal gardens. Two rivers also flowed through the city: the Tebiltu and the Khoser. |
