Discovery Box| (0.03) | (Luk 18:27) | 1 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible. |
| (0.03) | (Luk 18:22) | 4 sn The call for sacrifice comes with a promise of eternal reward:…you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10. |
| (0.03) | (Luk 13:29) | 4 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 18. |
| (0.03) | (Luk 13:28) | 3 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 18. |
| (0.03) | (Luk 13:20) | 2 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 18. |
| (0.03) | (Luk 12:50) | 1 sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Pss 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6). |
| (0.03) | (Luk 12:34) | 1 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36. |
| (0.03) | (Luk 11:10) | 1 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond. |
| (0.03) | (Luk 9:62) | 4 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 60. |
| (0.03) | (Luk 5:20) | 5 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving. |
| (0.03) | (Luk 4:3) | 1 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…” |
| (0.03) | (Luk 3:15) | 1 sn The people were filled with anticipation because they were hoping God would send someone to deliver them. |
| (0.03) | (Luk 1:76) | 3 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28. |
| (0.03) | (Luk 1:50) | 3 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty. |
| (0.03) | (Luk 1:28) | 4 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually. |
| (0.03) | (Mar 12:2) | 1 sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected. |
| (0.03) | (Mar 10:21) | 2 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10. |
| (0.03) | (Mar 4:30) | 1 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 26. |
| (0.03) | (Mar 2:5) | 2 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving. |
| (0.03) | (Mat 19:21) | 2 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10. |
