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Discovery Box| (0.17) | (Luk 8:28) | 5 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed. |
| (0.17) | (Luk 8:5) | 1 sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11. |
| (0.17) | (Luk 7:28) | 3 sn After John comes a shift of eras. John stands at the end of the old era (those born of women), and is to some extent a pivotal or transitional figure. The new era which John heralds is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era. (The parallel passage Matt 11:11 reads kingdom of heaven.) |
| (0.17) | (Luk 7:10) | 2 tc Most mss, especially later ones (A C [D] Θ Ψ ƒ13 33 M), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: P75 א B L W ƒ1 579 700 892* 1241 2542 it co). |
| (0.17) | (Luk 7:7) | 3 tc The aorist imperative ἰαθήτω (iathētō, “must be healed”) is found in P75vid B L 1241 sa. Most mss (א A C D W Θ Ψ ƒ1,13 33 M latt bo) have instead a future indicative, ἰαθήσεται (iathēsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same. |
| (0.17) | (Luk 6:26) | 1 tc The wording “to you” (ὑμῖν, humin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered autographic; nevertheless, “to you” is included in the translation because of English requirements. |
| (0.17) | (Luk 6:16) | 1 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304. |
| (0.17) | (Luk 6:1) | 3 tc Most later mss (A C D Θ Ψ [ƒ13] M lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatō deuteroprōtō, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (P4 א B L W ƒ1 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116). |
| (0.17) | (Luk 5:33) | 2 tc Most mss (א*,2 A C D Θ Ψ ƒ1,13 M latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by P4 א1 B L W Ξ 33 892* 1241 sa. |
| (0.17) | (Luk 5:22) | 2 tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesthai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97. |
| (0.17) | (Luk 5:21) | 6 sn Uttering blasphemies in the NT has a somewhat broader meaning than mere exclamations or pronouncements. It could mean to say something that dishonored God, but it could also involve claims to divine prerogatives (in this case, to forgive sins on God’s behalf). Such claims were viewed as usurping God’s majesty or honor. The remark here raised directly the issue of the nature of Jesus’ ministry, and even more importantly, the identity of Jesus himself as God’s representative. |
| (0.17) | (Luk 4:41) | 3 tc Most mss (A Q Θ Ψ 0102 ƒ1,13 M) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse. |
| (0.17) | (Luk 4:5) | 3 tc Most mss (א1 A [D W] Θ Ψ 0102 ƒ1,[13] 33 700 2542 M it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241) is the reason it should be omitted from Luke. |
| (0.17) | (Luk 3:1) | 3 sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34. |
| (0.17) | (Luk 2:11) | 4 sn The term χριστός (christos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name. |
| (0.17) | (Luk 2:7) | 3 sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance. |
| (0.17) | (Luk 2:4) | 5 sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people. |
| (0.17) | (Luk 1:28) | 5 tc Most mss (A C D Θ ƒ13 33 M latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (eulogēmenē su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most significant witnesses and several others (א B L W Ψ ƒ1 565 579 700 1241 co), is thus preferred. |
| (0.17) | (Luk 1:29) | 1 tc Most mss (A C Θ 0130 ƒ13 M lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ ƒ1 565 579 1241 sa) and on balance should probably be considered authentic. |
| (0.17) | (Mar 14:72) | 1 tn This occurrence of the word ἀλέκτωρ (alektōr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB. |
