Discovery Box| (0.49259803636364) | (Luk 6:22) |
2 sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus. |
| (0.49259803636364) | (Luk 6:29) |
5 sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer. |
| (0.49259803636364) | (Luk 6:32) |
3 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. Jesus+&tab=notes" ver="">29-30. |
| (0.49259803636364) | (Luk 6:48) |
2 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation. |
| (0.49259803636364) | (Luk 7:9) |
1 tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith. |
| (0.49259803636364) | (Luk 7:13) |
2 sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2). |
| (0.49259803636364) | (Luk 7:14) |
3 sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16). |
| (0.49259803636364) | (Luk 7:26) |
1 tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.). |
| (0.49259803636364) | (Luk 7:34) |
2 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint. |
| (0.49259803636364) | (Luk 7:35) |
1 tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. Jesus+&tab=notes" ver="">29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus. |
| (0.49259803636364) | (Luk 7:50) |
3 sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32. |
| (0.49259803636364) | (Luk 8:16) |
2 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see Jesus+&tab=notes" ver="">1:78-79. |
| (0.49259803636364) | (Luk 8:22) |
4 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
| (0.49259803636364) | (Luk 8:25) |
3 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9. |
| (0.49259803636364) | (Luk 8:35) |
2 tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
| (0.49259803636364) | (Luk 8:37) |
7 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons. |
| (0.49259803636364) | (Luk 8:39) |
6 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home. |
| (0.49259803636364) | (Luk 8:40) |
1 sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (Jesus+&tab=notes" ver="">8:26-39; cf. also Mark 5:21). |
| (0.49259803636364) | (Luk 9:11) |
3 sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, Jesus+&tab=notes" ver="">9:6). |
| (0.49259803636364) | (Luk 9:31) |
1 tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering. |
