Your search for "Who" did not find any bible verses that matched.
Discovery Box| (0.25) | (Joh 5:7) | 1 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord—he rather reports Jesus to the authorities. |
| (0.25) | (Joh 4:23) | 5 sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship. |
| (0.25) | (Joh 1:18) | 4 sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.” |
| (0.25) | (Luk 24:34) | 1 tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this. |
| (0.25) | (Luk 22:27) | 3 sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17. |
| (0.25) | (Luk 19:7) | 3 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2. |
| (0.25) | (Luk 18:14) | 1 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified. |
| (0.25) | (Luk 17:18) | 1 sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding. |
| (0.25) | (Luk 17:12) | 4 tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation. |
| (0.25) | (Luk 16:1) | 2 tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.” |
| (0.25) | (Luk 15:20) | 3 sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him. |
| (0.25) | (Luk 15:8) | 2 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (echousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesē) in the conditional clause to improve the English style. |
| (0.25) | (Luk 14:11) | 2 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14. |
| (0.25) | (Luk 14:6) | 1 tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question. |
| (0.25) | (Luk 12:58) | 1 sn The term magistrate (ἄρχων, archōn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29). |
| (0.25) | (Luk 12:47) | 2 tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it. |
| (0.25) | (Luk 12:36) | 1 tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anthrōpois) is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed. |
| (0.25) | (Luk 11:40) | 1 sn You fools is a rebuke which in the OT refers to someone who is blind to God (Pss 14:1; 53:1; 92:6; Prov 6:12). |
| (0.25) | (Luk 11:4) | 1 tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see Luke 6:37 and Matt 6:14-15. |
| (0.25) | (Luk 10:40) | 1 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account. |
