Your search for "Is" did not find any bible verses that matched.
Discovery Box| (0.15) | (Joh 2:16) | 2 sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious—especially to the disciples, who had just seen the miracle at Cana with all its messianic implications. |
| (0.15) | (Joh 1:45) | 1 sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip; in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name. Other alternatives than Bartholomew have also been suggested, e.g. James the son of Alphaeus; see C. E. Hill, “The Identity of John’s Nathanael,” JSNT 20 (1998): 45-61. |
| (0.15) | (Joh 1:17) | 1 tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT). |
| (0.15) | (Luk 24:32) | 4 tc ‡ Most mss have the phrase ἐν ἡμῖν (en hēmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouchi hē kardia hēmōn kaiomenē ēn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (P75 B D c e sys,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA28 includes the words in brackets, indicating doubts as to their authenticity. |
| (0.15) | (Luk 23:53) | 5 tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb. |
| (0.15) | (Luk 23:51) | 6 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21. |
| (0.15) | (Luk 23:51) | 2 tc Several mss (א C D L Δ Ψ 070 ƒ1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatithemenos) instead of the perfect participle συγκατατεθειμένος (sunkatatetheimenos). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (P75 A B W Θ 33 M), and is thus the preferred reading. |
| (0.15) | (Luk 20:7) | 2 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were—hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him. |
| (0.15) | (Luk 19:43) | 1 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics. |
| (0.15) | (Luk 18:16) | 2 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21. |
| (0.15) | (Luk 17:20) | 4 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21. |
| (0.15) | (Luk 16:16) | 4 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21. |
| (0.15) | (Luk 14:15) | 5 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21. |
| (0.15) | (Luk 13:18) | 3 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21. |
| (0.15) | (Luk 12:59) | 1 sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context. |
| (0.15) | (Luk 12:39) | 2 tc Most mss (א1 A B L Q W Θ Ψ 070 ƒ1,13 33 M lat syp,h sams bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two significant and early mss along with a few others (P75 א* [D] e i sys,c samss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic. |
| (0.15) | (Luk 12:5) | 4 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2; 90:26; 4 Ezra 7:36). |
| (0.15) | (Luk 11:20) | 2 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21. |
| (0.15) | (Luk 11:14) | 2 tn Grk “a demon [and it was] mute.” The words “and it was” are omitted from some significant mss and are placed in brackets in the NA28 text, indicating significant doubt about their originality. If the words in question are omitted, the Greek text would read “a mute demon.” Either way, the phrase should probably be understood to mean that the demon caused muteness (the inability to speak) in its victim, although the statement is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”). |
| (0.15) | (Luk 11:13) | 2 sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit. |
