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Discovery Box| (0.11) | (Joh 1:41) | 2 sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28. |
| (0.11) | (Joh 1:5) | 2 sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25. |
| (0.11) | (Luk 22:19) | 2 tc Some significant Western witnesses (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. It is found in a variety of witnesses that represent a broad geographical base (P75 א A B C L Tvid W Δ Θ Ψ ƒ1,13 M al co), rendering the rise of the shorter reading much easier of explanation than the reverse. Further, the inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50. |
| (0.11) | (Luk 22:8) | 2 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24. |
| (0.11) | (Luk 21:19) | 2 tc Some significant Greek witnesses plus the majority of mss (א D L W Ψ ƒ1 M) read the aorist imperative κτήσασθε (ktēsasthe) here, though some mss (A B Θ ƒ13 33 lat sa) read the future indicative κτήσεσθε (ktēsesthe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative because of English requirements it has been translated as though it were a future indicative. |
| (0.11) | (Luk 7:28) | 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. Here the kingdom of God is not viewed as strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist. |
| (0.11) | (Luk 7:11) | 2 tc Several variants to ἐγένετο ἐν τῷ (egeneto en tō) are found before the adverb ἑξῆς (hexēs), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [tē] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [hēmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (chronō), with the general sense of “soon afterward.” |
| (0.11) | (Luk 7:2) | 1 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28). |
| (0.11) | (Luk 4:2) | 4 sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleioō is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28. |
| (0.11) | (Luk 3:33) | 1 tc The number and order of the first few names in this verse varies greatly in the mss. The variants which are most likely to be authentic based upon external evidence are Amminadab, Aram (A D 33 565 [1424] pm lat); Amminadab, Aram, Joram (K Δ Ψ 700 2542 pm); Adam, Admin, Arni (P4vid א* 1241 sa); and Amminadab, Admin, Arni (א2 L X [Γ] ƒ13). Deciding between these variants is quite difficult. The reading “Amminadab, Aram” is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see TCGNT 113, fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading “Amminadab, Admin, Arni,” although a decision is quite difficult because of the lack of strong external support. |
| (0.11) | (Luk 2:14) | 3 tc Most witnesses (א2 B2 L Θ Ξ Ψ ƒ1,13 M sy bo) have ἐν ἀνθρώποις εὐδοκία (en anthrōpois eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anthrōpois eudokias, “among people with whom he is pleased”), a reading attested by א* A B* D W (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111). |
| (0.11) | (Mar 15:39) | 1 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28). |
| (0.11) | (Mar 14:12) | 5 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24. |
| (0.11) | (Mar 13:33) | 1 tc The vast majority of witnesses (א A C L W Θ Ψ ƒ1,13 M lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseuchesthe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask”] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D a c d k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa. |
| (0.11) | (Mar 9:43) | 3 tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ ƒ13 M lat syp,h, but lacking in significant Alexandrian mss and several others (א B C L W Δ Ψ 0274 ƒ1 28 565 892 co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations. |
| (0.11) | (Mar 7:8) | 2 tc The majority of mss, mostly Byzantine ([A] ƒ13 33 M), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other significant witnesses (P45 א B L W Δ 0274 ƒ1 co), lacked this material also strongly suggests that the longer reading is secondary. |
| (0.11) | (Mar 6:20) | 4 tc In place of ἠπόρει (ēporei, “he was baffled”) the majority of mss (A C D ƒ1 33 M lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poieō, “I do”) certainly occurs more frequently than ἀπορέω (aporeō, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional scribal error. |
| (0.11) | (Mat 28:20) | 3 tc Most mss (Ac Γ Δ Θ ƒ13 565 579 700 1241 1424 M it sy) have ἀμήν (amēn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ƒ1 33 al lat sa. |
| (0.11) | (Mat 28:19) | 1 tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuthentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, mathēteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result. |
| (0.11) | (Mat 26:17) | 3 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24. |
