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Luke 2:1-14

Context
The Census and the Birth of Jesus

2:1 Now 1  in those days a decree 2  went out from Caesar 3  Augustus 4  to register 5  all the empire 6  for taxes. 2:2 This was the first registration, taken when Quirinius was governor 7  of Syria. 2:3 Everyone 8  went to his own town 9  to be registered. 2:4 So 10  Joseph also went up from the town of Nazareth 11  in Galilee to Judea, to the city 12  of David called Bethlehem, 13  because he was of the house 14  and family line 15  of David. 2:5 He went 16  to be registered with Mary, who was promised in marriage to him, 17  and who was expecting a child. 2:6 While 18  they were there, the time came for her to deliver her child. 19  2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth 20  and laid him in a manger, 21  because there was no place for them in the inn. 22 

The Shepherds’ Visit

2:8 Now 23  there were shepherds 24  nearby 25  living out in the field, keeping guard 26  over their flock at night. 2:9 An 27  angel of the Lord 28  appeared to 29  them, and the glory of the Lord shone around them, and they were absolutely terrified. 30  2:10 But the angel said to them, “Do not be afraid! Listen carefully, 31  for I proclaim to you good news 32  that brings great joy to all the people: 2:11 Today 33  your Savior is born in the city 34  of David. 35  He is Christ 36  the Lord. 2:12 This 37  will be a sign 38  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 39  2:13 Suddenly 40  a vast, heavenly army 41  appeared with the angel, praising God and saying,

2:14 “Glory 42  to God in the highest,

and on earth peace among people 43  with whom he is pleased!” 44 

Ezekiel 18:23

Context
18:23 Do I actually delight in the death of the wicked, declares the sovereign Lord? Do I not prefer that he turn from his wicked conduct and live?

Ezekiel 18:32

Context
18:32 For I take no delight in the death of anyone, 45  declares the sovereign Lord. Repent and live!

Ezekiel 33:11

Context
33:11 Say to them, ‘As surely as I live, declares the sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior 46  and live. Turn back, turn back from your evil deeds! 47  Why should you die, O house of Israel?’

Matthew 18:10-11

Context
The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven. 18:11 [[EMPTY]] 48 

Matthew 28:5-7

Context
28:5 But the angel said 49  to the women, “Do not be afraid; I know 50  that you are looking for Jesus, who was crucified. 51  28:6 He is not here, for he has been raised, 52  just as he said. Come and see the place where he 53  was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He 54  is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!”

Acts 5:19

Context
5:19 But during the night an angel of the Lord 55  opened 56  the doors of the prison, 57  led them out, 58  and said,

Acts 10:3-5

Context
10:3 About three o’clock one afternoon 59  he saw clearly in a vision an angel of God 60  who came in 61  and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 62  replied, 63  “What is it, Lord?” The angel 64  said to him, “Your prayers and your acts of charity 65  have gone up as a memorial 66  before God. 10:5 Now 67  send men to Joppa 68  and summon a man named Simon, 69  who is called Peter.

Hebrews 1:14

Context
1:14 Are they not all ministering spirits, sent out to serve those 70  who will inherit salvation?

Revelation 5:11-14

Context

5:11 Then 71  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their 72  number was ten thousand times ten thousand 73  – thousands times thousands – 5:12 all of whom 74  were singing 75  in a loud voice:

“Worthy is the lamb who was killed 76 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then 77  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 78 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power 79  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 80  and worshiped.

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[2:1]  1 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]  2 sn This decree was a formal decree from the Roman Senate.

[2:1]  3 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  4 sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  5 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]  6 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[2:2]  7 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]  8 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:3]  9 tn Or “hometown” (so CEV).

[2:4]  10 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  11 sn On Nazareth see Luke 1:26.

[2:4]  12 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]  13 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]  14 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]  15 tn Or “family,” “lineage.”

[2:5]  16 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]  17 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 mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense.

[2:6]  18 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]  19 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]  20 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]  21 tn Or “a feeding trough.”

[2:7]  22 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.

[2:8]  23 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8]  24 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. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

[2:8]  25 tn Grk “in that region.”

[2:8]  26 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

[2:9]  27 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  28 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  29 tn Or “stood in front of.”

[2:9]  30 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

[2:10]  31 tn Grk “behold.”

[2:10]  32 tn Grk “I evangelize to you great joy.”

[2:11]  33 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]  34 tn Or “town.” See the note on “city” in v. 4.

[2:11]  35 tn This is another indication of a royal, messianic connection.

[2:11]  36 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:12]  37 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  38 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

[2:12]  39 tn Or “a feeding trough,” see Luke 2:7.

[2:13]  40 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  41 tn Grk “a multitude of the armies of heaven.”

[2:14]  42 sn Glory here refers to giving honor to God.

[2:14]  43 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  44 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).

[18:32]  45 tn Heb “the death of the one dying.”

[33:11]  46 tn Heb “turn from his way.”

[33:11]  47 tn Heb “ways.” This same word is translated “behavior” earlier in the verse.

[18:11]  48 tc The most important mss (א B L* Θ* Ë1,13 33 892* pc e ff1 sys sa) do not include 18:11 “For the Son of Man came to save the lost.” The verse is included in D Lmg W Θc 078vid Ï lat syc,p,h, but is almost certainly not original, being borrowed, as it were, from the parallel in Luke 19:10. The present translation follows NA27 in omitting the verse number as well, a procedure also followed by a number of other modern translations.

[28:5]  49 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.

[28:5]  50 tn Grk “for I know.”

[28:5]  51 sn See the note on crucified in 20:19.

[28:6]  52 tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[28:6]  53 tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.

[28:7]  54 tn Grk “And behold he.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:19]  55 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  56 tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  57 tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  58 tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:3]  59 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  60 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  61 tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:4]  62 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  63 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  64 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  65 tn Or “your gifts to the needy.”

[10:4]  66 sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[10:5]  67 tn Grk “And now.” 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.

[10:5]  68 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  69 tn Grk “a certain Simon.”

[1:14]  70 tn Grk “sent for service for the sake of those.”

[5:11]  71 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  72 tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  73 tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[5:12]  74 tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  75 tn Grk “saying.”

[5:12]  76 tn Or “slaughtered”; traditionally, “slain.”

[5:13]  77 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  78 tn Grk “saying.”

[5:13]  79 tn Or “dominion.”

[5:14]  80 tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”



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