Ulangan 32:43
Konteks32:43 Cry out, O nations, with his people,
for he will avenge his servants’ blood;
he will take vengeance against his enemies,
and make atonement for his land and people.
Mazmur 97:7
Konteks97:7 All who worship idols are ashamed,
those who boast about worthless idols.
All the gods bow down before him. 1
Lukas 2:9-14
Konteks2:9 An 2 angel of the Lord 3 appeared to 4 them, and the glory of the Lord shone around them, and they were absolutely terrified. 5 2:10 But the angel said to them, “Do not be afraid! Listen carefully, 6 for I proclaim to you good news 7 that brings great joy to all the people: 2:11 Today 8 your Savior is born in the city 9 of David. 10 He is Christ 11 the Lord. 2:12 This 12 will be a sign 13 for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 14 2:13 Suddenly 15 a vast, heavenly army 16 appeared with the angel, praising God and saying,
2:14 “Glory 17 to God in the highest,
and on earth peace among people 18 with whom he is pleased!” 19
Lukas 2:1
Konteks2:1 Now 20 in those days a decree 21 went out from Caesar 22 Augustus 23 to register 24 all the empire 25 for taxes.
Pengkhotbah 3:22
Konteks3:22 So I perceived there is nothing better than for people 26 to enjoy their work, 27
because that is their 28 reward;
for who can show them what the future holds? 29
Wahyu 5:9-12
Konteks5:9 They were singing a new song: 30
“You are worthy to take the scroll
and to open its seals
because you were killed, 31
and at the cost of your own blood 32 you have purchased 33 for God
persons 34 from every tribe, language, 35 people, and nation.
5:10 You have appointed 36 them 37 as a kingdom and priests 38 to serve 39 our God, and they will reign 40 on the earth.”
5:11 Then 41 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 42 number was ten thousand times ten thousand 43 – thousands times thousands – 5:12 all of whom 44 were singing 45 in a loud voice:
“Worthy is the lamb who was killed 46
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
[97:7] 1 tn The translation assumes that the prefixed verbal form in the first line is an imperfect (“are ashamed”) and that the ambiguous form in the third line is a perfect (“bow down”) because the psalmist appears to be describing the effect of the
[2:9] 2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:9] 3 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
[2:9] 4 tn Or “stood in front of.”
[2:9] 5 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] 7 tn Grk “I evangelize to you great joy.”
[2:11] 8 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] 9 tn Or “town.” See the note on “city” in v. 4.
[2:11] 10 tn This is another indication of a royal, messianic connection.
[2:11] 11 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] 12 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:12] 13 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
[2:12] 14 tn Or “a feeding trough,” see Luke 2:7.
[2:13] 15 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:13] 16 tn Grk “a multitude of the armies of heaven.”
[2:14] 17 sn Glory here refers to giving honor to God.
[2:14] 18 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 19 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).
[2:1] 20 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] 21 sn This decree was a formal decree from the Roman Senate.
[2:1] 22 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
[2:1] 23 sn Caesar Augustus refers to Octavian, who was Caesar from 27
[2:1] 24 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] 25 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
[3:22] 29 tn Heb “what will be after him” (cf. KJV, NASB, NIV) or “afterward” (cf. NJPS).
[5:9] 30 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 31 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 32 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
[5:9] 33 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
[5:9] 34 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[5:9] 35 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[5:10] 36 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
[5:10] 37 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
[5:10] 38 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
[5:10] 39 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
[5:10] 40 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
[5:11] 41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:11] 42 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] 43 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] 44 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.
