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Discovery Box| (0.27) | (Mat 27:22) | 2 tn Grk “Him—be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.” |
| (0.27) | (Mat 24:21) | 2 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation. |
| (0.27) | (Mat 22:7) | 2 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apōlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred. |
| (0.27) | (Mat 21:13) | 3 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience. |
| (0.27) | (Mat 19:21) | 2 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10. |
| (0.27) | (Mat 18:15) | 2 tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context). |
| (0.27) | (Mat 13:55) | 1 sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29). |
| (0.27) | (Mat 10:34) | 2 sn For rhetorical reasons, Jesus’ statement is deliberately paradoxical (seeming to state the opposite of Matt 10:13 where the messengers are to bring peace). The conflict implied by the sword is not primarily eschatological in this context, however, but immediate, and concerns the division and discord even among family members that a person’s allegiance to Jesus would bring (vv. 35-39). |
| (0.27) | (Mat 10:31) | 1 sn This represents the third call by Jesus not to be afraid in the section (previously in vv. 26, 28). Since these two previous references were related to fear of persecution, it is probable that this one does as well. Once again the sparrows are mentioned and the argument is from lesser to greater (if God cares about individual hairs on the head and about sparrows, how much more does he care about people). |
| (0.27) | (Mat 10:28) | 3 sn While destroy is sometimes taken to mean annihilation, it does not necessarily have to imply that here (“Of eternal death… Mt 10:28, ” BDAG 116 s.v. ἀπόλλυμι 1.a.α). There are some Jewish intertestamental texts that appear to reflect a belief in everlasting punishment for the wicked (Jdt 16:17; 1QS 2:8) as well as Rev 14:11 in the NT. See also the note on the word hell in 5:22. |
| (0.27) | (Mat 10:1) | 3 tn Grk “every [kind of] disease and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons. The present translation, like several other translations (e.g., NASB, NKJV, CEV, NLT), has opted for “every kind of disease and sickness” here (KJV “all manner of sickness and all manner of disease”), understanding the Greek term πᾶς to refer to “everything belonging, in kind, to the class designated by the noun” (BDAG 784 s.v. 5). |
| (0.27) | (Mat 9:22) | 1 sn The phrase has made you well should not be understood as an expression for full salvation in the original setting; it refers only to the woman’s healing. However, as the note on the previous verse points out, it is possible the evangelist did intend something of a double entendre by the use of the term, suggesting to his readers that for them, faith in Jesus would lead to salvation in the full theological sense. |
| (0.27) | (Mat 9:8) | 3 tn Grk “people.” The plural of ἄνθρωπος (anthrōpos) usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anthrōpois) has been translated here as “men” rather than as the more generic “people.” |
| (0.27) | (Mat 9:3) | 3 sn Blaspheming in the NT has a somewhat broader meaning than mere utterances. It could mean to say something that dishonored God, but it could also involve claims to divine prerogatives (in this case, to forgive sins on God’s behalf). Such claims were viewed as usurping God’s majesty or honor. The remark here raised directly the issue of the nature of Jesus’ ministry, and even more importantly, the identity of Jesus himself as God’s representative. |
| (0.27) | (Mat 8:4) | 1 sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30; 12:16; 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry. |
| (0.27) | (Mat 4:23) | 3 tn Grk “every [kind of] disease and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons. The present translation, like several other translations (e.g., NASB, CEV, NLT), has opted for “every kind of disease and sickness” here, understanding the Greek term πᾶς to refer to “everything belonging, in kind, to the class designated by the noun” (BDAG 784 s.v. 5). |
| (0.27) | (Mat 4:6) | 1 sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage). Ps 91 addresses one who has sought shelter in the Lord and assures him that God will protect him from danger. As Jesus points out in his reply, however, this protection does not extend to cases where the intent is to put the Lord to the test. |
| (0.27) | (Mat 2:4) | 1 tn Or “and scribes of the people.” The traditional rendering of γραμματεύς (grammateus) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader. |
| (0.27) | (Mal 1:1) | 2 tn There is some question as to whether מַלְאָכִי (malʾakhi) should be understood as a personal name (so almost all English versions) or as simply “my messenger” (the literal meaning of the Hebrew). Despite the fact that the word should be understood in the latter sense in 3:1 (where, however, it refers to a different person), to understand it that way here would result in the book being of anonymous authorship, a situation anomalous among all the prophetic literature of the OT. |
| (0.27) | (Zec 14:10) | 3 sn The expression from Geba to Rimmon may be a way of indicating the extent of all Judah from north (2 Kgs 23:8) to south (Josh 15:21-32). Since Geba (Heb. גֶּבַע) means “hill” and Rimmon resembles the word for height (Heb. רָמָה, ramah), this could also be a play on words suggesting that all the high country will be made low, like the rift valley, in comparison to Jerusalem. |
