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Discovery Box| (0.35) | (Joh 12:28) | 2 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context. |
| (0.35) | (Joh 12:28) | 3 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context. |
| (0.35) | (Joh 10:23) | 1 sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar. |
| (0.35) | (Joh 8:44) | 5 tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it). |
| (0.35) | (Joh 4:11) | 3 tn The word for “well” has now shifted to φρέαρ (phrear, “cistern”); earlier in the passage it was πηγή (pēgē). |
| (0.35) | (Joh 1:49) | 1 tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263. |
| (0.35) | (Joh 1:13) | 3 tn Or “of the will of the flesh.” The phrase οὐδὲ ἐκ θελήματος σαρκός (oude ek thelēmatos sarkos) is more clearly a reference to sexual desire, but it should be noted that σάρξ (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the λόγος (logos) became σάρξ. |
| (0.35) | (Joh 1:5) | 1 tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12; 9:5; 12:46) never ceases to shine. |
| (0.35) | (Luk 24:52) | 2 tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel. |
| (0.35) | (Luk 24:29) | 1 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English. |
| (0.35) | (Luk 24:13) | 2 tn These are disciples as they know about the empty tomb and do not know what to make of it all. |
| (0.35) | (Luk 24:2) | 2 sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved. |
| (0.35) | (Luk 23:44) | 1 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. |
| (0.35) | (Luk 23:21) | 2 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths. |
| (0.35) | (Luk 22:59) | 2 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean. |
| (0.35) | (Luk 22:16) | 3 sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37. |
| (0.35) | (Luk 22:24) | 2 tn Though the term μείζων (meizōn) here is comparative in form, it is superlative in sense (BDF §244). |
| (0.35) | (Luk 21:31) | 2 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37. |
| (0.35) | (Luk 21:14) | 2 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2. |
| (0.35) | (Luk 21:15) | 1 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them. |
