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Discovery Box| (0.20) | (Luk 9:4) | 3 tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place. |
| (0.20) | (Luk 8:21) | 2 tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same. |
| (0.20) | (Luk 7:32) | 1 sn The marketplace (Greek agora) was not only a place of trade and commerce in the first century Greco-Roman world. It was a place of discussion and dialogue (the “public square”), a place of judgment (courts held session there), a place for idle people and those seeking work, and a place for children to play. |
| (0.20) | (Luk 6:29) | 2 sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out. |
| (0.20) | (Luk 4:24) | 3 sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown. |
| (0.20) | (Luk 3:2) | 1 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36. |
| (0.20) | (Luk 1:62) | 3 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak. |
| (0.20) | (Mar 10:47) | 2 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]). |
| (0.20) | (Mar 6:56) | 1 sn The marketplaces (Greek agora) were not only places of trade and commerce in the first century Greco-Roman world. They were places of discussion and dialogue (the “public square”), places of judgment (courts held session there), places for idle people and those seeking work, and places for children to play. |
| (0.20) | (Mar 2:2) | 1 tn Some translations (e.g., NIV, NLT) take the preposition πρός (pros), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here. |
| (0.20) | (Mat 20:21) | 3 tc A majority of witnesses read σου (sou, “your”) here, perhaps as a clarifying addition. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. All things considered, σου is most likely authentic. |
| (0.20) | (Mat 11:16) | 2 sn The marketplaces (Greek agora) were not only places of trade and commerce in the first century Greco-Roman world. They were places of discussion and dialogue (the “public square”), places of judgment (courts held session there), places for idle people and those seeking work, and places for children to play. |
| (0.20) | (Mat 10:28) | 2 sn A similar exhortation is found in 4 Macc 13:14-15, reflecting the view of Judaism in the intertestamental period. The statement here assumes there is more to a person than a body. As J. Nolland states, “Fear of God is to displace fear of death-dealing persecutors. The stakes are higher with God” (Matthew [NIGTC], 436). |
| (0.20) | (Mat 10:16) | 3 sn The craftiness of serpents is proverbial and can be traced as far back as Gen 3:1. As for how it applies to Jesus’ disciples sent out with the message of the coming kingdom, interpreters have been far less certain, and there is a great diversity of opinion. |
| (0.20) | (Mat 10:11) | 4 sn Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging. Staying in one location would give the disciples a base of operations for mission in the area as long as they were there. |
| (0.20) | (Mat 9:20) | 2 sn The woman was most likely suffering from a chronic vaginal or uterine hemorrhage which would have made her ritually unclean. The same Greek term is used in the LXX only once, at Lev 15:33, and there it refers to menstruation (J. Nolland, The Gospel of Matthew [NIGTC], 395). |
| (0.20) | (Mat 8:29) | 3 sn The question reflects the view that there was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed. |
| (0.20) | (Mat 8:19) | 3 sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost. There is nothing wrong with this profession, but it is unlikely that the speaker had fully thought through all the implications of such a sweeping commitment to follow Jesus. |
| (0.20) | (Mal 2:14) | 2 sn Though there is no explicit reference to marriage vows in the OT (but see Job 7:13; Prov 2:17; Ezek 16:8), the term law (Heb “covenant”) here asserts that such vows or agreements must have existed. References to divorce documents (e.g., Deut 24:1-3; Jer 3:8) also presuppose the existence of marriage documents. |
| (0.20) | (Zec 14:7) | 1 sn In the evening there will be light. The normal pattern is that light breaks through in the morning (Gen 1:3) but in the day of the Lord in judgment it would do so in the evening. In a sense the universe will be “de-created” in order to be “recreated.” |
