Discovery Box| (0.46074659615385) | (Luk 22:47) |
1 tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.” |
| (0.46074659615385) | (Luk 23:2) |
5 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’” |
| (0.46074659615385) | (Luk 23:24) |
2 sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict. |
| (0.46074659615385) | (Luk 23:35) |
1 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409). |
| (0.46074659615385) | (Luk 24:35) |
2 tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style. |
| (0.46074659615385) | (Joh 1:1) |
3 sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and one%27s&tab=notes" ver="">8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by one%27s&tab=notes" ver="">1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence. |
| (0.46074659615385) | (Joh 1:16) |
1 sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author. |
| (0.46074659615385) | (Joh 7:29) |
2 tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation. |
| (0.46074659615385) | (Joh 7:52) |
3 tc At least one early and important ms (Ì66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15. |
| (0.46074659615385) | (Joh 12:2) |
3 sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. |
| (0.46074659615385) | (Joh 18:22) |
2 tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4. |
| (0.46074659615385) | (Joh 18:25) |
1 tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18. |
| (0.46074659615385) | (Act 4:6) |
1 sn The high priest’s family. This family controlled the high priesthood as far back as |
| (0.46074659615385) | (Act 7:35) |
1 sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23). |
| (0.46074659615385) | (Act 8:13) |
2 sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer. |
| (0.46074659615385) | (Act 10:4) |
5 sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16). |
| (0.46074659615385) | (Act 10:21) |
2 tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi). |
| (0.46074659615385) | (Act 11:28) |
4 sn This famine is one of the firmly fixed dates in Acts. It took place from |
| (0.46074659615385) | (Act 14:4) |
2 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles. |
| (0.46074659615385) | (Act 14:14) |
1 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger. |
