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Discovery Box| (0.27) | (Luk 3:11) | 2 tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.” |
| (0.27) | (Luk 3:5) | 1 sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed. |
| (0.27) | (Luk 2:43) | 1 tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before. |
| (0.27) | (Luk 2:44) | 1 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship. |
| (0.27) | (Luk 2:20) | 2 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14. |
| (0.27) | (Luk 2:1) | 6 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83). |
| (0.27) | (Luk 2:1) | 5 sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2. |
| (0.27) | (Luk 1:76) | 5 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation. |
| (0.27) | (Luk 1:68) | 1 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”). |
| (0.27) | (Luk 1:72) | 3 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors. |
| (0.27) | (Luk 1:64) | 4 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glōssa) are subjects of ἀνεῴχθη (aneōchthē), but this would be somewhat redundant in English. |
| (0.27) | (Luk 1:55) | 1 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalēsen) can be translated in context “as he promised.” God keeps his word. |
| (0.27) | (Luk 1:45) | 2 tn This ὅτι (hoti) clause, technically indirect discourse after πιστεύω (pisteuō), explains the content of the faith, a belief in God’s promise coming to pass. |
| (0.27) | (Luk 1:33) | 2 sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel. |
| (0.27) | (Luk 1:22) | 3 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.” |
| (0.27) | (Luk 1:22) | 6 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless. |
| (0.27) | (Luk 1:2) | 1 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2. |
| (0.27) | (Luk 1:5) | 6 sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing. |
| (0.27) | (Mar 16:18) | 1 tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6. |
| (0.27) | (Mar 15:43) | 1 tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus. |
