Discovery Box| (0.53847372727273) | (Luk 5:24) |
3 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly. |
| (0.53847372727273) | (Luk 5:27) |
6 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22. |
| (0.53847372727273) | (Luk 5:30) |
5 sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples. |
| (0.53847372727273) | (Luk 5:34) |
1 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples. |
| (0.53847372727273) | (Luk 6:2) |
2 tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples. |
| (0.53847372727273) | (Luk 6:8) |
3 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here. |
| (0.53847372727273) | (Luk 6:8) |
5 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order. |
| (0.53847372727273) | (Luk 6:17) |
9 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions. |
| (0.53847372727273) | (Luk 6:34) |
1 tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world. |
| (0.53847372727273) | (Luk 6:45) |
2 sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him. |
| (0.53847372727273) | (Luk 7:19) |
2 tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English. |
| (0.53847372727273) | (Luk 7:31) |
1 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. Jesus+&tab=notes" ver="">32-34 describes “this generation,” not Jesus and John. |
| (0.53847372727273) | (Luk 7:36) |
3 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation. |
| (0.53847372727273) | (Luk 7:48) |
3 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse. |
| (0.53847372727273) | (Luk 8:1) |
4 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God. |
| (0.53847372727273) | (Luk 8:12) |
2 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against. |
| (0.53847372727273) | (Luk 8:15) |
3 sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus. |
| (0.53847372727273) | (Luk 8:30) |
1 tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author. |
| (0.53847372727273) | (Luk 9:2) |
4 sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples. |
| (0.53847372727273) | (Luk 9:4) |
2 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging. |
