(0.31) | (Act 11:28) | 4 sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period. |
(0.31) | (Act 2:10) | 1 tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase). |
(0.31) | (Joh 16:17) | 4 sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion. |
(0.31) | (Joh 7:30) | 1 sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32. |
(0.31) | (Joh 4:30) | 2 sn The imperfect tense is here rendered began coming for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. 35. |
(0.31) | (Luk 24:40) | 1 tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including P75, and should thus be regarded as an original part of Luke’s Gospel. |
(0.31) | (Luk 22:30) | 1 tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatithemai) as part of the result clause beginning with ἵνα ἔσθητε (hina esthēte) at the beginning of v. 30. It is better understood as a predictive future. |
(0.31) | (Luk 18:20) | 1 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated. |
(0.31) | (Luk 18:1) | 4 sn This is one of the few parables that comes with an explanation at the start:…they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4). |
(0.31) | (Luk 13:15) | 3 sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6. |
(0.31) | (Luk 10:27) | 3 sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being. |
(0.31) | (Luk 1:3) | 1 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent. |
(0.31) | (Mar 14:68) | 4 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74. |
(0.31) | (Mar 13:14) | 3 sn This parenthetical comment is generally regarded as a command by the author made directly to the readers, not as part of Jesus’ original speech. For this reason the statement is not placed within quotation marks. |
(0.31) | (Mar 12:30) | 2 sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being. |
(0.31) | (Mat 24:15) | 2 sn This parenthetical comment is generally regarded as a command by the author made directly to the readers, not as part of Jesus’ original speech. For this reason the statement is not placed within quotation marks. |
(0.31) | (Mat 22:37) | 3 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being. |
(0.31) | (Zec 5:3) | 2 sn Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law. |
(0.31) | (Nah 1:4) | 4 sn The Assyrians waged war every spring after the Tigris and Euphrates rivers dried up, allowing them to cross. As the Mighty Warrior par excellence, the Lord is able to part the rivers to attack Assyria. |
(0.31) | (Oba 1:3) | 2 sn The word rock in Hebrew (סֶלַע, selaʿ) is a wordplay on Sela, the name of a prominent Edomite city. Its impregnability was a cause for arrogance on the part of its ancient inhabitants. |