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(0.40) (Act 13:11)

tn The noun χειραγωγός (cheiragōgos) is plural, so “people” is used rather than singular “someone.”

(0.40) (Act 10:28)

tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

(0.40) (Act 9:25)

tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

(0.40) (Act 6:5)

tn The translation “so” has been used to indicate the logical sequence in English.

(0.40) (Act 2:46)

tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

(0.40) (Act 2:4)

tn The Greek term is γλώσσαις (glōssais), the same word used for the tongues of fire.

(0.40) (Act 1:4)

tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

(0.40) (Joh 7:48)

tn Grk “the rulers,” used here to describe members of the Sanhedrin.

(0.40) (Luk 24:25)

tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

(0.40) (Luk 24:32)

tn This question uses a Greek particle (οὐχί, ouchi) that expects a positive reply.

(0.40) (Luk 23:14)

tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

(0.40) (Luk 22:49)

tn The direct question using “if” in Greek is not unusual (BDF §440.3).

(0.40) (Luk 22:27)

tn The interrogative particle used here in the Greek text (οὐχί, ouchi) expects a positive reply.

(0.40) (Luk 22:4)

tn Luke uses this frequent indirect question to make his point (BDF §267.2).

(0.40) (Luk 20:28)

tn The use of ἵνα (hina) with imperatival force is unusual (BDF §470.1).

(0.40) (Luk 18:17)

tn The negation in Greek used here (οὐ μή, ou mē) is very strong.

(0.40) (Luk 18:2)

tn Grk “man,” but the singular ἄνθρωπος (anthrōpos) is used as a generic in comparison to God.

(0.40) (Luk 18:4)

tn Grk “man,” but the singular ἄνθρωπος (anthrōpos) is used as a generic in comparison to God.

(0.40) (Luk 17:17)

tn The Greek construction used here (οὐχί, ouchi) expects a positive reply.

(0.40) (Luk 16:29)

tn Grk “says.” This is one of the few times Luke uses the historical present.



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