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Discovery Box| (0.27) | (Mat 20:8) | 2 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b. |
| (0.27) | (Mat 19:1) | 2 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”). |
| (0.27) | (Mat 18:35) | 1 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original). |
| (0.27) | (Mat 18:26) | 1 tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy. |
| (0.27) | (Mat 18:26) | 2 tc The majority of mss (א L W Γ Δ 058 0281 ƒ1, 13 33 565 579 1241 1424 M it syp,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few key witnesses lack this vocative (B D Θ 700 lat sys,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic. |
| (0.27) | (Mat 18:12) | 2 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep. |
| (0.27) | (Mat 18:6) | 2 sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin. |
| (0.27) | (Mat 17:22) | 2 tn The plural Greek term ἀνθρώπων (anthrōpōn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse. |
| (0.27) | (Mat 17:19) | 1 tn Grk “coming, the disciples said.” The participle προσελθόντες (proselthontes) has been translated as a finite verb to make the sequence of events clear in English. |
| (0.27) | (Mat 17:17) | 2 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.” |
| (0.27) | (Mat 17:4) | 1 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment. |
| (0.27) | (Mat 16:2) | 1 tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated. |
| (0.27) | (Mat 16:7) | 1 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees. |
| (0.27) | (Mat 16:17) | 1 tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokritheis) is redundant, but the syntax of this phrase has been modified for clarity. |
| (0.27) | (Mat 15:22) | 2 tn Grk The participle ἐξελθοῦσα (exelthousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus. |
| (0.27) | (Mat 15:15) | 1 tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation. |
| (0.27) | (Mat 14:16) | 1 tc ‡ The majority of witnesses read ᾿Ιησοῦς (Iēsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek mss, along with several versional witnesses (א* D Zvid 579 1424 e k sys,c,p sa bo), lack the name of Jesus, the omission does not seem to be either accidental or malicious and is therefore judged to be most likely the original reading. Nevertheless, a decision is difficult. NA28 has the word in brackets, indicating doubts as to its authenticity. |
| (0.27) | (Mat 14:10) | 1 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative. |
| (0.27) | (Mat 13:19) | 2 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against. |
| (0.27) | (Mat 13:11) | 4 sn The key term secrets (μυστήριον, mustērion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77). |
