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Discovery Box| (0.43) | (Joh 4:48) | 1 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone). |
| (0.43) | (Joh 4:22) | 1 tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone. |
| (0.43) | (Joh 4:20) | 2 tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone. |
| (0.43) | (Joh 4:14) | 2 tn Or “well.” “Fountain” is used as the translation for πηγή (pēgē) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English. |
| (0.43) | (Joh 3:11) | 3 tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone). |
| (0.43) | (Luk 24:41) | 1 sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here. |
| (0.43) | (Luk 16:11) | 3 sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed. |
| (0.43) | (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. |
| (0.43) | (Luk 11:14) | 4 sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means. |
| (0.43) | (Luk 10:28) | 2 sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22. |
| (0.43) | (Luk 10:16) | 1 tn Grk “hears you,” but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56). |
| (0.43) | (Luk 7:30) | 2 tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same). |
| (0.43) | (Luk 5:31) | 2 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment. |
| (0.43) | (Luk 5:26) | 6 tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation. |
| (0.43) | (Luk 5:26) | 3 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past. |
| (0.43) | (Luk 1:32) | 2 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point. |
| (0.43) | (Luk 1:14) | 3 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy. |
| (0.43) | (Mar 14:24) | 1 tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.” |
| (0.43) | (Mar 2:17) | 1 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment. |
| (0.43) | (Mat 27:24) | 2 sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural. |
