Discovery Box| (0.03) | (Luk 8:21) | 3 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25. |
| (0.03) | (Luk 8:10) | 2 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38). |
| (0.03) | (Luk 8:1) | 4 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God. |
| (0.03) | (Luk 4:43) | 3 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching. |
| (0.03) | (Luk 2:35) | 2 sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God. |
| (0.03) | (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. |
| (0.03) | (Luk 1:72) | 4 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3). |
| (0.03) | (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. |
| (0.03) | (Luk 1:52) | 2 sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19). |
| (0.03) | (Luk 1:42) | 3 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God. |
| (0.03) | (Mar 16:6) | 2 tn The verb here is passive (ἠγέρθη, ēgerthē). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God. |
| (0.03) | (Mar 4:11) | 3 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38). |
| (0.03) | (Mar 1:14) | 3 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. |
| (0.03) | (Mat 28:6) | 1 tn The verb here is passive (ἠγέρθη, ēgerthē). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God. |
| (0.03) | (Mat 22:31) | 1 tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated. |
| (0.03) | (Mat 13:11) | 2 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38). |
| (0.03) | (Mat 7:8) | 1 sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the additional encouragement that God does respond to such requests/actions. |
| (0.03) | (Mat 3:9) | 1 sn With this statement John warns his hearers that physical descent from the patriarchs (Abraham) will not suffice to save them from the coming eschatological wrath of God. |
| (0.03) | (Zec 12:8) | 1 sn The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age. |
| (0.03) | (Zec 2:13) | 2 sn The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12) by restoring his people to the promised land. |
