Discovery BoxPsalms 40:17
Context40:17 I am oppressed and needy! 1
May the Lord pay attention to me! 2
You are my helper and my deliverer!
O my God, do not delay!
Psalms 69:29
Context69:29 I am oppressed and suffering!
O God, deliver and protect me! 3
Psalms 109:22
Context109:22 For I am oppressed and needy,
and my heart beats violently within me. 4
Isaiah 53:2-3
Context53:2 He sprouted up like a twig before God, 5
like a root out of parched soil; 6
he had no stately form or majesty that might catch our attention, 7
no special appearance that we should want to follow him. 8
53:3 He was despised and rejected by people, 9
one who experienced pain and was acquainted with illness;
people hid their faces from him; 10
he was despised, and we considered him insignificant. 11
Luke 2:7
Context2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth 12 and laid him in a manger, 13 because there was no place for them in the inn. 14
Luke 2:12
Context2:12 This 15 will be a sign 16 for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 17
Luke 2:16
Context2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. 18
Luke 8:3
Context8:3 and Joanna the wife of Cuza 19 (Herod’s 20 household manager), 21 Susanna, and many others who provided for them 22 out of their own resources.
Luke 8:2
Context8:2 and also some women 23 who had been healed of evil spirits and disabilities: 24 Mary 25 (called Magdalene), from whom seven demons had gone out,
Colossians 1:9
Context1:9 For this reason we also, from the day we heard about you, 26 have not ceased praying for you and asking God 27 to fill 28 you with the knowledge of his will in all spiritual wisdom and understanding,
[40:17] 1 sn See Pss 35:10; 37:14.
[40:17] 2 tn The prefixed verbal form may be taken as a jussive of prayer (as in the present translation; cf. NIV) or as an imperfect, “The
[69:29] 3 tn Heb “your deliverance, O God, may it protect me.”
[109:22] 4 tc The verb in the Hebrew text (חָלַל, khalal) appears to be a Qal form from the root חלל meaning “pierced; wounded.” However, the Qal of this root is otherwise unattested. The translation assumes an emendation to יָחִיל (yakhil), a Qal imperfect from חוּל (khul, “tremble”) or to חֹלַל (kholal), a polal perfect from חוּל (khul). See Ps 55:4, which reads לִבִּי יָחִיל בְּקִרְבִּי (libbiy yakhil bÿqirbbiy, “my heart trembles [i.e., “beats violently”] within me”).
[53:2] 5 tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.
[53:2] 6 sn The metaphor in this verse suggests insignificance.
[53:2] 7 tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:2] 8 tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:3] 9 tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).
[53:3] 10 tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).
[53:3] 11 sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.
[2:7] 12 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] 13 tn Or “a feeding trough.”
[2:7] 14 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.
[2:12] 15 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:12] 16 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
[2:12] 17 tn Or “a feeding trough,” see Luke 2:7.
[2:16] 18 tn Or “a feeding trough.”
[8:3] 19 sn Cuza is also spelled “Chuza” in many English translations.
[8:3] 20 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[8:3] 21 tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.
[8:3] 22 tc Many
[8:2] 23 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
[8:2] 24 tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).
[8:2] 25 sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.
[1:9] 26 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 27 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 28 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
