Discovery Box| (0.4845526) | (Luk 9:23) |
2 sn Here them all could be limited to the disciples, since Jesus was alone with them in v. here%27s&tab=notes" ver="">18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in here%27s&tab=notes" ver="">9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers. |
| (0.4845526) | (Luk 9:43) |
4 tc Most |
| (0.4845526) | (Luk 9:49) |
2 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì75vid א B L Ξ 579 892 1241). Most |
| (0.4845526) | (Luk 11:47) |
1 sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101). |
| (0.4845526) | (Luk 12:2) |
2 sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. here%27s&tab=notes" ver="">2-3 is on the attempt to conceal. |
| (0.4845526) | (Luk 12:22) |
5 tc Most |
| (0.4845526) | (Luk 12:39) |
2 tc Most |
| (0.4845526) | (Luk 14:5) |
2 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.” |
| (0.4845526) | (Luk 14:12) |
3 tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal. |
| (0.4845526) | (Luk 14:20) |
2 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. |
| (0.4845526) | (Luk 14:24) |
2 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came. |
| (0.4845526) | (Luk 16:16) |
1 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39). |
| (0.4845526) | (Luk 18:33) |
1 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J here%27s&tab=notes" ver="">19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15. |
| (0.4845526) | (Luk 19:21) |
2 tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb. |
| (0.4845526) | (Luk 19:45) |
4 sn Matthew (here%27s&tab=notes" ver="">21:12-27), Mark (here%27s&tab=notes" ver="">11:15-19) and Luke (here, here%27s&tab=notes" ver="">19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (here%27s&tab=notes" ver="">2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another. |
| (0.4845526) | (Luk 19:46) |
3 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience. |
| (0.4845526) | (Luk 21:19) |
3 tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. here%27s&tab=notes" ver="">16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. here%27s&tab=notes" ver="">18) this could refer to living ultimately in the presence of God. |
| (0.4845526) | (Luk 21:35) |
1 tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. here%27s&tab=notes" ver="">35 looks back to v. here%27s&tab=notes" ver="">34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. here%27s&tab=notes" ver="">34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here. |
| (0.4845526) | (Luk 22:47) |
3 tc Many |
| (0.4845526) | (Luk 22:52) |
2 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader. |
