Discovery Box| (0.44141944444444) | (Luk 18:38) |
1 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby. |
| (0.44141944444444) | (Luk 18:38) |
4 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace. |
| (0.44141944444444) | (Luk 18:39) |
3 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries. |
| (0.44141944444444) | (Luk 19:10) |
1 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32. |
| (0.44141944444444) | (Luk 19:11) |
4 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes. |
| (0.44141944444444) | (Luk 22:10) |
2 sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to. |
| (0.44141944444444) | (Luk 22:51) |
3 sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36). |
| (0.44141944444444) | (Joh 9:32) |
2 tn Grk “someone opening the eyes of a man born blind” (“opening the eyes” is an idiom referring to restoration of sight). |
| (0.44141944444444) | (Act 6:11) |
2 tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.” |
| (0.44141944444444) | (Act 8:27) |
8 sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10. |
| (0.44141944444444) | (Act 8:28) |
2 sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house. |
| (0.44141944444444) | (Act 23:9) |
5 sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim. |
| (0.44141944444444) | (Rom 2:27) |
1 tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view. |
| (0.44141944444444) | (Rom 3:4) |
2 tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning. |
| (0.44141944444444) | (1Co 3:3) |
2 tn Grk “and walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence; hence, “unregenerate people.” |
| (0.44141944444444) | (2Ti 3:17) |
1 tn Grk “the man of God,” but ἄνθρωπος (anqrwpos) is most likely used here in a generic sense, referring to both men and women. |
| (0.42756108333333) | (Gen 1:27) |
1 tn The Hebrew text has the article prefixed to the noun (הָאָדָם, ha’adam). The article does not distinguish man from woman here (“the man” as opposed to “the woman”), but rather indicates previous reference (see v. 26, where the noun appears without the article). It has the same function as English “the aforementioned.” |
| (0.42756108333333) | (Gen 27:11) |
1 tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons. |
| (0.42756108333333) | (Gen 37:15) |
2 tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes. |
| (0.42756108333333) | (Exo 21:12) |
2 tn The construction uses a Hiphil participle in construct with the noun for “man” (or person as is understood in a law for the nation): “the one striking [of] a man.” This is a casus pendens (independent nominative absolute); it indicates the condition or action that involves further consequence (GKC 361 §116.w). |
