Discovery BoxLuke 1:63
Context1:63 He 1 asked for a writing tablet 2 and wrote, 3 “His name is John.” And they were all amazed. 4
Luke 3:2
Context3:2 during the high priesthood 5 of Annas and Caiaphas, the word 6 of God came to John the son of Zechariah in the wilderness. 7
Luke 6:14
Context6:14 Simon 8 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 9
Luke 7:29
Context7:29 (Now 10 all the people who heard this, even the tax collectors, 11 acknowledged 12 God’s justice, because they had been baptized 13 with John’s baptism.
Luke 7:33
Context7:33 For John the Baptist has come 14 eating no bread and drinking no wine, 15 and you say, ‘He has a demon!’ 16
Luke 22:8
Context22:8 Jesus 17 sent Peter and John, saying, “Go and prepare the Passover 18 for us to eat.” 19
[1:63] 1 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 2 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 3 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 4 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
[3:2] 5 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from
[3:2] 6 tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.
[6:14] 9 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[6:14] 10 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[7:29] 13 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
[7:29] 14 sn See the note on tax collectors in 3:12.
[7:29] 15 tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.
[7:29] 16 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.
[7:33] 17 tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.
[7:33] 18 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
[7:33] 19 sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.
[22:8] 21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:8] 22 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
