Lukas 2:11-12

2:11 Today ¹  your Savior is born in the city ²  of David. ³  He is Christ ⁴  the Lord. 2:12 This ⁵  will be a sign ⁶  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” ⁷ 

Mazmur 22:6

22:6 But I ⁸  am a worm, ⁹  not a man; ¹⁰ 

people insult me and despise me. ¹¹ 

Yesaya 53:2-3

53:2 He sprouted up like a twig before God, ¹² 

like a root out of parched soil; ¹³ 

he had no stately form or majesty that might catch our attention, ¹⁴ 

no special appearance that we should want to follow him. ¹⁵ 

53:3 He was despised and rejected by people, ¹⁶ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ¹⁷ 

he was despised, and we considered him insignificant. ¹⁸ 

Matius 8:20

8:20 Jesus said to him, “Foxes have dens, and the birds in the sky ¹⁹  have nests, but the Son of Man has no place to lay his head.” ²⁰ 

Matius 13:55

13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? ²¹  And aren’t his brothers James, Joseph, Simon, and Judas?

Yohanes 1:14

1:14 Now ²²  the Word became flesh ²³  and took up residence ²⁴  among us. We ²⁵  saw his glory – the glory of the one and only, ²⁶  full of grace and truth, who came from the Father.

Yohanes 1:2

1:2 The Word ²⁷  was with God in the beginning.

Kolose 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²⁸  have not ceased praying for you and asking God ²⁹  to fill ³⁰  you with the knowledge of his will in all spiritual wisdom and understanding,

[2:11]  ¹ 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]  ² tn Or “town.” See the note on “city” in v. 4.

[2:11]  ³ tn This is another indication of a royal, messianic connection.

[2:11]  ⁴ 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]  ⁵ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  ⁶ sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

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

[22:6]  ⁸ tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.

[22:6]  ⁹ tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).

[22:6]  ¹⁰ tn Or “not a human being.” The psalmist perceives himself as less than human.

[22:6]  ¹¹ tn Heb “a reproach of man and despised by people.”

[53:2]  ¹² 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]  ¹³ sn The metaphor in this verse suggests insignificance.

[53:2]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[8:20]  ¹⁹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[8:20]  ²⁰ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[13:55]  ²¹ sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).

[1:14]  ²² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ²³ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ²⁴ tn Grk “and tabernacled.”

[1:14]  sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.

[1:14]  ²⁵ tn Grk “and we saw.”

[1:14]  ²⁶ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[1:2]  ²⁷ tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.

[1:9]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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.