Discovery BoxLuke 1:43
Context1:43 And who am I 1 that the mother of my Lord should come and visit me?
Luke 3:3
Context3:3 He 2 went into all the region around the Jordan River, 3 preaching a baptism of repentance for the forgiveness of sins. 4
Luke 3:12
Context3:12 Tax collectors 5 also came to be baptized, and they said to him, “Teacher, what should we do?”
Luke 10:32-33
Context10:32 So too a Levite, when he came up to 6 the place and saw him, 7 passed by on the other side. 10:33 But 8 a Samaritan 9 who was traveling 10 came to where the injured man 11 was, and when he saw him, he felt compassion for him. 12
Luke 11:25
Context11:25 When it returns, 13 it finds the house 14 swept clean and put in order. 15
Luke 12:49
Context12:49 “I have come 16 to bring 17 fire on the earth – and how I wish it were already kindled!
Luke 14:20
Context14:20 Another 18 said, ‘I just got married, and I cannot come.’ 19
Luke 19:10
Context19:10 For the Son of Man came 20 to seek and to save the lost.”
Luke 22:7
Context22:7 Then the day for the feast 21 of Unleavened Bread came, on which the Passover lamb had to be sacrificed. 22
Luke 23:42
Context23:42 Then 23 he said, “Jesus, remember me 24 when you come in 25 your kingdom.”
[1:43] 1 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[3:3] 2 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:3] 3 tn “River” is not in the Greek text but is supplied for clarity.
[3:3] 4 sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).
[3:12] 3 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.
[10:32] 4 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
[10:32] 5 tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.
[10:33] 5 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
[10:33] 6 tn This is at the beginning of the clause, in emphatic position in the Greek text.
[10:33] 7 tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).
[10:33] 8 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
[10:33] 9 tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.
[11:25] 7 tn The words “the house” are not in Greek but are implied.
[11:25] 8 sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
[12:49] 7 sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.
[12:49] 8 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[14:20] 8 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 9 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
[19:10] 9 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
[22:7] 10 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
[22:7] 11 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
[23:42] 11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:42] 12 sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
[23:42] 13 tc ‡ The alternate readings of some
