Lukas 1:26-56
Konteks1:26 In the sixth month of Elizabeth’s pregnancy, 1 the angel Gabriel 2 was sent by 3 God to a town of Galilee called Nazareth, 4 1:27 to a virgin engaged 5 to a man whose name was Joseph, a descendant of David, 6 and the virgin’s name was Mary. 1:28 The 7 angel 8 came 9 to her and said, “Greetings, favored one, 10 the Lord is with you!” 11 1:29 But 12 she was greatly troubled 13 by his words and began to wonder about the meaning of this greeting. 14 1:30 So 15 the angel said to her, “Do not be afraid, 16 Mary, for you have found favor 17 with God! 1:31 Listen: 18 You will become pregnant 19 and give birth to 20 a son, and you will name him 21 Jesus. 22 1:32 He 23 will be great, 24 and will be called the Son of the Most High, 25 and the Lord God will give him the throne of his father 26 David. 1:33 He 27 will reign over the house of Jacob 28 forever, and his kingdom will never end.” 1:34 Mary 29 said to the angel, “How will this be, since I have not had sexual relations with 30 a man?” 1:35 The angel replied, 31 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 32 you. Therefore the child 33 to be born 34 will be holy; 35 he will be called the Son of God.
1:36 “And look, 36 your relative 37 Elizabeth has also become pregnant with 38 a son in her old age – although she was called barren, she is now in her sixth month! 39 1:37 For nothing 40 will be impossible with God.” 1:38 So 41 Mary said, “Yes, 42 I am a servant 43 of the Lord; let this happen to me 44 according to your word.” 45 Then 46 the angel departed from her.
1:39 In those days 47 Mary got up and went hurriedly into the hill country, to a town of Judah, 48 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 49 Elizabeth heard Mary’s greeting, the baby leaped 50 in her 51 womb, and Elizabeth was filled with the Holy Spirit. 52 1:42 She 53 exclaimed with a loud voice, 54 “Blessed are you among women, 55 and blessed is the child 56 in your womb! 1:43 And who am I 57 that the mother of my Lord should come and visit me? 1:44 For the instant 58 the sound of your greeting reached my ears, 59 the baby in my womb leaped for joy. 60 1:45 And blessed 61 is she who believed that 62 what was spoken to her by 63 the Lord would be fulfilled.” 64
“My soul exalts 67 the Lord, 68
1:47 and my spirit has begun to rejoice 69 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 70
For 71 from now on 72 all generations will call me blessed, 73
1:49 because he who is mighty 74 has done great things for me, and holy is his name;
1:50 from 75 generation to generation he is merciful 76 to those who fear 77 him.
1:51 He has demonstrated power 78 with his arm; he has scattered those whose pride wells up from the sheer arrogance 79 of their hearts.
1:52 He has brought down the mighty 80 from their thrones, and has lifted up those of lowly position; 81
1:53 he has filled the hungry with good things, 82 and has sent the rich away empty. 83
1:54 He has helped his servant Israel, remembering 84 his mercy, 85
1:55 as he promised 86 to our ancestors, 87 to Abraham and to his descendants 88 forever.”
1:56 So 89 Mary stayed with Elizabeth 90 about three months 91 and then returned to her home.
Lukas 2:1-52
Konteks2:1 Now 92 in those days a decree 93 went out from Caesar 94 Augustus 95 to register 96 all the empire 97 for taxes. 2:2 This was the first registration, taken when Quirinius was governor 98 of Syria. 2:3 Everyone 99 went to his own town 100 to be registered. 2:4 So 101 Joseph also went up from the town of Nazareth 102 in Galilee to Judea, to the city 103 of David called Bethlehem, 104 because he was of the house 105 and family line 106 of David. 2:5 He went 107 to be registered with Mary, who was promised in marriage to him, 108 and who was expecting a child. 2:6 While 109 they were there, the time came for her to deliver her child. 110 2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth 111 and laid him in a manger, 112 because there was no place for them in the inn. 113
2:8 Now 114 there were shepherds 115 nearby 116 living out in the field, keeping guard 117 over their flock at night. 2:9 An 118 angel of the Lord 119 appeared to 120 them, and the glory of the Lord shone around them, and they were absolutely terrified. 121 2:10 But the angel said to them, “Do not be afraid! Listen carefully, 122 for I proclaim to you good news 123 that brings great joy to all the people: 2:11 Today 124 your Savior is born in the city 125 of David. 126 He is Christ 127 the Lord. 2:12 This 128 will be a sign 129 for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 130 2:13 Suddenly 131 a vast, heavenly army 132 appeared with the angel, praising God and saying,
2:14 “Glory 133 to God in the highest,
and on earth peace among people 134 with whom he is pleased!” 135
2:15 When 136 the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem 137 and see this thing that has taken place, that the Lord 138 has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. 139 2:17 When 140 they saw him, 141 they related what they had been told 142 about this child, 2:18 and all who heard it were astonished 143 at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. 144 2:20 So 145 the shepherds returned, glorifying and praising 146 God for all they had heard and seen; everything was just as they had been told. 147
2:21 At 148 the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel 149 before he was conceived in the womb.
2:22 Now 150 when the time came for their 151 purification according to the law of Moses, Joseph and Mary 152 brought Jesus 153 up to Jerusalem 154 to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male 155 will be set apart to the Lord” 156 ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves 157 or two young pigeons. 158
2:25 Now 159 there was a man in Jerusalem 160 named Simeon who was righteous 161 and devout, looking for the restoration 162 of Israel, and the Holy Spirit 163 was upon him. 2:26 It 164 had been revealed 165 to him by the Holy Spirit that he would not die 166 before 167 he had seen the Lord’s Christ. 168 2:27 So 169 Simeon, 170 directed by the Spirit, 171 came into the temple courts, 172 and when the parents brought in the child Jesus to do for him what was customary according to the law, 173 2:28 Simeon 174 took him in his arms and blessed God, saying, 175
2:29 “Now, according to your word, 176 Sovereign Lord, 177 permit 178 your servant 179 to depart 180 in peace.
2:30 For my eyes have seen your salvation 181
2:31 that you have prepared in the presence of all peoples: 182
for revelation to the Gentiles,
and for glory 184 to your people Israel.”
2:33 So 185 the child’s 186 father 187 and mother were amazed 188 at what was said about him. 2:34 Then 189 Simeon blessed them and said to his mother Mary, “Listen carefully: 190 This child 191 is destined to be the cause of the falling and rising 192 of many in Israel and to be a sign that will be rejected. 193 2:35 Indeed, as a result of him the thoughts 194 of many hearts will be revealed 195 – and a sword 196 will pierce your own soul as well!” 197
2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, 198 having been married to her husband for seven years until his death. 2:37 She had lived as a widow since then for eighty-four years. 199 She never left the temple, worshiping with fasting and prayer night and day. 200 2:38 At that moment, 201 she came up to them 202 and began to give thanks to God and to speak 203 about the child 204 to all who were waiting for the redemption of Jerusalem. 205
2:39 So 206 when Joseph and Mary 207 had performed 208 everything according to the law of the Lord, 209 they returned to Galilee, to their own town 210 of Nazareth. 211 2:40 And the child grew and became strong, 212 filled with wisdom, 213 and the favor 214 of God 215 was upon him.
2:41 Now 216 Jesus’ 217 parents went to Jerusalem 218 every 219 year for the feast of the Passover. 220 2:42 When 221 he was twelve years old, 222 they went up 223 according to custom. 2:43 But 224 when the feast was over, 225 as they were returning home, 226 the boy Jesus stayed behind in Jerusalem. His 227 parents 228 did not know it, 2:44 but (because they assumed that he was in their group of travelers) 229 they went a day’s journey. Then 230 they began to look for him among their relatives and acquaintances. 231 2:45 When 232 they did not find him, they returned to Jerusalem 233 to look for him. 2:46 After 234 three days 235 they found him in the temple courts, 236 sitting among the teachers, 237 listening to them and asking them questions. 2:47 And all who heard Jesus 238 were astonished 239 at his understanding and his answers. 2:48 When 240 his parents 241 saw him, they were overwhelmed. His 242 mother said to him, “Child, 243 why have you treated 244 us like this? Look, your father and I have been looking for you anxiously.” 245 2:49 But 246 he replied, 247 “Why were you looking for me? 248 Didn’t you know that I must be in my Father’s house?” 249 2:50 Yet 250 his parents 251 did not understand 252 the remark 253 he made 254 to them. 2:51 Then 255 he went down with them and came to Nazareth, 256 and was obedient 257 to them. But 258 his mother kept all these things 259 in her heart. 260
2:52 And Jesus increased 261 in wisdom and in stature, and in favor with God and with people.
Lukas 8:19-21
Konteks8:19 Now Jesus’ 262 mother and his brothers 263 came to him, but 264 they could not get near him because of the crowd. 8:20 So 265 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 266 to them, “My mother and my brothers are those 267 who hear the word of God and do it.” 268
[1:26] 1 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
[1:26] 2 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
[1:26] 3 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
[1:26] 4 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
[1:26] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:27] 5 tn Or “promised in marriage.”
[1:27] 6 tn Grk “Joseph, of the house of David.”
[1:27] sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
[1:28] 7 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 8 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 9 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[1:28] 10 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.
[1:28] 11 tc Most
[1:29] 12 tc Most
[1:29] 13 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 14 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
[1:30] 15 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
[1:30] 16 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:30] sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
[1:31] 18 tn Grk “And behold.”
[1:31] 19 tn Grk “you will conceive in your womb.”
[1:31] 21 tn Grk “you will call his name.”
[1:31] 22 tn See v. 13 for a similar construction.
[1:31] sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:32] 24 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 25 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 27 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 28 tn Or “over Israel.”
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[1:34] 29 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 30 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.
[1:35] 31 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
[1:35] 32 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 33 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
[1:35] 34 tc A few
[1:35] 35 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
[1:36] 37 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 38 tn Or “has conceived.”
[1:36] 39 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
[1:37] 40 tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
[1:38] 41 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 43 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
[1:38] 44 tn Grk “let this be to me.”
[1:38] 45 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 47 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
[1:39] 48 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
[1:41] 49 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
[1:41] 50 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 51 tn The antecedent of “her” is Elizabeth.
[1:41] 52 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 53 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 54 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 55 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.
[1:42] 56 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 57 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[1:44] 58 tn Grk “for behold.”
[1:44] 59 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 60 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
[1:45] 61 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 62 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
[1:45] 63 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
[1:45] 64 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:45] sn This term speaks of completion of something planned (2 Chr 29:35).
[1:46] 65 tc A few witnesses, especially Latin
[1:46] 66 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 67 tn Or “lifts up the Lord in praise.”
[1:46] 68 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 69 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 70 tn See the note on the word “servant” in v. 38.
[1:48] 71 tn Grk “for behold.”
[1:48] 72 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 73 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 74 tn Traditionally, “the Mighty One.”
[1:50] 75 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 76 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 77 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 78 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 79 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 81 tn Or “those of humble position”
[1:52] 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).
[1:53] 82 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 83 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 84 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 85 tn Or “his [God’s] loyal love.”
[1:55] 86 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 88 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 89 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 90 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 91 sn As is typical with Luke the timing is approximate (about three months), not specific.
[2:1] 92 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[2:1] 93 sn This decree was a formal decree from the Roman Senate.
[2:1] 94 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
[2:1] 95 sn Caesar Augustus refers to Octavian, who was Caesar from 27
[2:1] 96 tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).
[2:1] 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
[2:1] 97 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
[2:2] 98 tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.
[2:3] 99 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:3] 100 tn Or “hometown” (so CEV).
[2:4] 101 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:4] 102 sn On Nazareth see Luke 1:26.
[2:4] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:4] 103 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.
[2:4] 104 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.
[2:4] map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:4] 105 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.
[2:4] 106 tn Or “family,” “lineage.”
[2:5] 107 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.
[2:5] 108 tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some
[2:6] 109 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[2:6] 110 tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”
[2:7] 111 sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.
[2:7] 112 tn Or “a feeding trough.”
[2:7] 113 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.
[2:7] 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.
[2:8] 114 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:8] 115 sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca.
[2:8] 116 tn Grk “in that region.”
[2:8] 117 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
[2:9] 118 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:9] 119 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
[2:9] 120 tn Or “stood in front of.”
[2:9] 121 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).
[2:9] sn Terrified. See similar responses in Luke 1:12, 29.
[2:10] 123 tn Grk “I evangelize to you great joy.”
[2:11] 124 sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
[2:11] 125 tn Or “town.” See the note on “city” in v. 4.
[2:11] 126 tn This is another indication of a royal, messianic connection.
[2:11] 127 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:11] sn The term χριστός (cristos) 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.
[2:12] 128 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:12] 129 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
[2:12] 130 tn Or “a feeding trough,” see Luke 2:7.
[2:13] 131 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:13] 132 tn Grk “a multitude of the armies of heaven.”
[2:14] 133 sn Glory here refers to giving honor to God.
[2:14] 134 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 135 tc Most witnesses (א2 B2 L Θ Ξ Ψ Ë1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
[2:15] 136 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[2:15] 137 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:15] 138 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
[2:16] 139 tn Or “a feeding trough.”
[2:17] 140 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:17] 141 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[2:17] 142 tn Grk “the word which had been spoken to them.”
[2:18] 143 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.
[2:19] 144 tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.
[2:20] 145 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:20] 146 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
[2:20] 147 tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.
[2:20] 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.
[2:21] 148 tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:21] 149 sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.
[2:22] 150 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:22] 151 tc The translation follows most
[2:22] tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).
[2:22] sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.
[2:22] 152 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:22] 153 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:22] 154 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:23] 155 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
[2:23] 156 sn An allusion to Exod 13:2, 12, 15.
[2:24] 157 sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.
[2:24] 158 sn A quotation from Lev 12:8; 5:11 (LXX).
[2:25] 159 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[2:25] 160 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:25] 161 tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.
[2:25] 162 tn Or “deliverance,” “consolation.”
[2:25] 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).
[2:25] 163 sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.
[2:26] 164 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:26] 165 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
[2:26] 166 tn Grk “would not see death” (an idiom for dying).
[2:26] 167 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
[2:26] 168 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:26] 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.
[2:27] 169 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:27] 170 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:27] 171 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.
[2:27] 172 tn Grk “the temple.”
[2:27] 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.
[2:27] 173 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
[2:28] 174 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:28] 175 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
[2:29] 176 sn The phrase according to your word again emphasizes that God will perform his promise.
[2:29] 177 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").
[2:29] 178 sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.
[2:29] 179 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.
[2:29] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[2:29] 180 tn Grk “now release your servant.”
[2:30] 181 sn To see Jesus, the Messiah, is to see God’s salvation.
[2:31] 182 sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).
[2:32] 183 tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.
[2:32] 184 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
[2:33] 185 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:33] 186 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
[2:33] 187 tc Most
[2:33] 188 tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).
[2:34] 189 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 191 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 192 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
[2:34] 193 tn Grk “and for a sign of contradiction.”
[2:35] 194 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[2:35] 195 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.
[2:35] 196 sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.
[2:35] 197 sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.
[2:36] 198 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
[2:37] 199 tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).
[2:37] 200 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
[2:38] 201 tn Grk “at that very hour.”
[2:38] 202 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.
[2:38] 203 tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.
[2:38] 204 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
[2:38] 205 tc A few
[2:38] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:39] 206 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:39] 207 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:39] 209 sn On the phrase the law of the Lord see Luke 2:22-23.
[2:39] 211 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:40] 212 tc Most
[2:40] 213 sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.
[2:40] 215 sn On the phrase the favor of God see Luke 1:66.
[2:41] 216 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:41] 217 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[2:41] 218 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:41] 219 tn On the distributive use of the term κατά (kata), see BDF §305.
[2:41] 220 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).
[2:42] 221 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:42] 222 sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).
[2:42] 223 tc Most
[2:43] 224 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.
[2:43] 225 tn Grk “when the days ended.”
[2:43] 226 tn The word “home” is not in the Greek text, but has been supplied for clarity.
[2:43] 227 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:43] 228 tc Most
[2:44] 229 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
[2:44] 230 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:44] 231 tn Or “and friends.” See L&N 28.30 and 34.17.
[2:45] 232 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:45] 233 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
[2:46] 234 tn Grk “And it happened that after.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[2:46] 235 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
[2:46] 236 tn Grk “the temple.”
[2:46] 237 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.
[2:47] 238 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:47] 239 sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.
[2:48] 240 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 241 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
[2:48] 242 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 243 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
[2:48] 244 tn Or “Child, why did you do this to us?”
[2:48] 245 tn Or “your father and I have been terribly worried looking for you.”
[2:49] 246 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:49] 247 tn Grk “he said to them.”
[2:49] 248 tn Grk “Why is it that you were looking for me?”
[2:49] 249 tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.
[2:50] 250 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
[2:50] 251 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
[2:50] 252 sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).
[2:50] 253 tn Or “the matter.”
[2:50] 254 tn Grk “which he spoke.”
[2:51] 255 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:51] 256 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:51] 257 tn Or “was submitting.”
[2:51] 258 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:51] 259 tn Or “all these words.”
[2:51] 260 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
[2:52] 261 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.
[8:19] 262 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[8:19] 263 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[8:19] 264 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:20] 265 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
[8:21] 266 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
[8:21] 267 tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.
[8:21] 268 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
