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Discovery Box| (0.22) | (Luk 4:4) | 1 tn Or “a person.” The Greek word ὁ ἄνθρωπος (ho anthrōpos) is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man. |
| (0.22) | (Luk 3:23) | 5 tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few mss. Only significant differences are considered in the notes through v. 38. |
| (0.22) | (Luk 3:13) | 1 sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty. |
| (0.22) | (Luk 3:8) | 4 sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes. |
| (0.22) | (Luk 3:3) | 1 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
| (0.22) | (Luk 3:1) | 5 sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34. |
| (0.22) | (Luk 2:41) | 5 sn The custom of Jesus and his family going to Jerusalem every year for the Feast of the Passover shows their piety in obeying the law (Exod 23:14-17). |
| (0.22) | (Luk 2:38) | 2 tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style. |
| (0.22) | (Luk 2:29) | 4 tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks. |
| (0.22) | (Luk 2:27) | 4 sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present. |
| (0.22) | (Luk 2:27) | 3 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here. |
| (0.22) | (Luk 2:26) | 5 sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11. |
| (0.22) | (Luk 2:25) | 4 sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar. 44:7). |
| (0.22) | (Luk 2:18) | 1 tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33. |
| (0.22) | (Luk 2:20) | 3 sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do. |
| (0.22) | (Luk 2:4) | 4 sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem. |
| (0.22) | (Luk 2:7) | 3 tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census. |
| (0.22) | (Luk 2:5) | 1 tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage. |
| (0.22) | (Luk 1:73) | 3 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation. |
| (0.22) | (Luk 1:68) | 3 sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually. |
