Discovery Box| (0.37031419117647) | (Luk 1:41) |
1 tn Grk “And it happened that.” 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. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either. |
| (0.37031419117647) | (Luk 1:67) |
2 sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised. |
| (0.37031419117647) | (Luk 3:21) |
3 tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky. |
| (0.37031419117647) | (Luk 3:23) |
5 tn The construction of the genealogy is consistent throughout as a genitive article (τοῦ, tou) marks sonship. Unlike Matthew’s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew’s does. Jesus has come for all races of humanity. Both genealogies go through David. |
| (0.37031419117647) | (Luk 4:39) |
3 tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation. |
| (0.37031419117647) | (Luk 5:8) |
1 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force. |
| (0.37031419117647) | (Luk 5:21) |
6 sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry. |
| (0.37031419117647) | (Luk 5:23) |
1 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin. |
| (0.37031419117647) | (Luk 5:36) |
4 sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit. |
| (0.37031419117647) | (Luk 7:3) |
3 sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries. |
| (0.37031419117647) | (Luk 9:27) |
3 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2). |
| (0.37031419117647) | (Luk 11:2) |
2 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship. |
| (0.37031419117647) | (Luk 12:41) |
2 sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus. |
| (0.37031419117647) | (Luk 12:57) |
1 tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm. |
| (0.37031419117647) | (Luk 12:58) |
2 sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642). |
| (0.37031419117647) | (Luk 14:8) |
1 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable. |
| (0.37031419117647) | (Luk 14:33) |
1 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70. |
| (0.37031419117647) | (Luk 18:34) |
4 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing. |
| (0.37031419117647) | (Luk 19:20) |
1 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two. |
| (0.37031419117647) | (Luk 23:7) |
4 sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]). |
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