Discovery BoxLuke 6:1
Context6:1 Jesus 1 was going through the grain fields on 2 a Sabbath, 3 and his disciples picked some heads of wheat, 4 rubbed them in their hands, and ate them. 5
Luke 8:5
Context8:5 “A sower went out to sow 6 his seed. 7 And as he sowed, some fell along the path and was trampled on, and the wild birds 8 devoured it.
Luke 8:8
Context8:8 But 9 other seed fell on good soil and grew, 10 and it produced a hundred times as much grain.” 11 As he said this, 12 he called out, “The one who has ears to hear had better listen!” 13
Luke 8:27
Context8:27 As 14 Jesus 15 stepped ashore, 16 a certain man from the town 17 met him who was possessed by demons. 18 For a long time this man 19 had worn no clothes and had not lived in a house, but among 20 the tombs.
Luke 13:32
Context13:32 But 21 he said to them, “Go 22 and tell that fox, 23 ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day 24 I will complete my work. 25
Luke 20:19
Context20:19 Then 26 the experts in the law 27 and the chief priests wanted to arrest 28 him that very hour, because they realized he had told this parable against them. But 29 they were afraid of the people.
[6:1] 1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 2 tn Grk “Now it happened that on.” 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.
[6:1] 3 tc Most later
[6:1] 4 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[6:1] 5 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
[8:5] 6 sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.
[8:5] 7 tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
[8:5] 8 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).
[8:8] 11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[8:8] 12 tn Grk “when it grew, after it grew.”
[8:8] 13 sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.
[8:8] 14 tn Grk “said these things.”
[8:8] 15 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
[8:27] 16 tn Here δέ (de) has not been translated.
[8:27] 17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:27] 18 tn Grk “stepped out on land.”
[8:27] 20 tn Grk “who had demons.”
[8:27] 21 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
[13:32] 21 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:32] 22 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[13:32] 23 sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).
[13:32] 24 sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.
[13:32] 25 tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
[20:19] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 27 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 28 tn Grk “tried to lay hands on him.”
[20:19] 29 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
