Discovery BoxLuke 1:13 
Context1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 1 and your wife Elizabeth will bear you a son; you 2 will name him John. 3
Luke 2:36
Context2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, 4 having been married to her husband for seven years until his death.
Luke 2:48
Context2:48 When 5 his parents 6 saw him, they were overwhelmed. His 7 mother said to him, “Child, 8 why have you treated 9 us like this? Look, your father and I have been looking for you anxiously.” 10
Luke 4:6
Context4:6 And he 11 said to him, “To you 12 I will grant this whole realm 13 – and the glory that goes along with it, 14 for it has been relinquished 15 to me, and I can give it to anyone I wish.
Luke 4:16
Context4:16 Now 16 Jesus 17 came to Nazareth, 18 where he had been brought up, and went into the synagogue 19 on the Sabbath day, as was his custom. 20 He 21 stood up to read, 22
Luke 6:48
Context6:48 He is like a man 23 building a house, who dug down deep, 24 and laid the foundation on bedrock. When 25 a flood came, the river 26 burst against that house but 27 could not shake it, because it had been well built. 28
Luke 8:47
Context8:47 When 29 the woman saw that she could not escape notice, 30 she came trembling and fell down before him. In 31 the presence of all the people, she explained why 32 she had touched him and how she had been immediately healed.
Luke 9:45
Context9:45 But they did not understand this statement; its meaning 33 had been concealed 34 from them, so that they could not grasp it. Yet 35 they were afraid to ask him about this statement.
Luke 10:13
Context10:13 “Woe to you, Chorazin! 36 Woe to you, Bethsaida! For if 37 the miracles 38 done in you had been done in Tyre 39 and Sidon, 40 they would have repented long ago, sitting in sackcloth and ashes.
Luke 10:22
Context10:22 All things have been given to me by my Father. 41 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides 42 to reveal him.”
Luke 11:14
Context11:14 Now 43 he was casting out a demon that was mute. 44 When 45 the demon had gone out, the man who had been mute began to speak, 46 and the crowds were amazed.
Luke 14:8
Context14:8 “When you are invited by someone to a wedding feast, 47 do not take 48 the place of honor, because a person more distinguished than you may have been invited by your host. 49
Luke 16:16
Context16:16 “The law and the prophets were in force 50 until John; 51 since then, 52 the good news of the kingdom of God 53 has been proclaimed, and everyone is urged to enter it. 54
Luke 16:26
Context16:26 Besides all this, 55 a great chasm 56 has been fixed between us, 57 so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’
Luke 19:30
Context19:30 telling them, 58 “Go to the village ahead of you. 59 When 60 you enter it, you will find a colt tied there that has never been ridden. 61 Untie it and bring it here.
Luke 23:53
Context23:53 Then 62 he took it down, wrapped it in a linen cloth, 63 and placed it 64 in a tomb cut out of the rock, 65 where no one had yet been buried. 66
1 tn The passive means that the prayer was heard by God.
sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
2 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
3 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.
sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
4 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
5 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
6 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
7 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
8 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
9 tn Or “Child, why did you do this to us?”
10 tn Or “your father and I have been terribly worried looking for you.”
11 tn Grk “And the devil.”
12 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
13 tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
14 tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.
15 tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.
16 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
18 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
19 sn See the note on synagogues in 4:15.
20 tn Grk “according to his custom.”
21 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
22 sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
23 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.
24 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.
25 tn Here δέ (de) has not been translated.
26 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
27 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
28 tc Most
29 tn Here δέ (de) has not been translated.
30 tn Or “could not remain unnoticed” (see L&N 28.83).
31 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
32 tn Grk “told for what reason.”
33 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
34 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
35 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
36 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
37 tn This introduces a second class (contrary to fact) condition in the Greek text.
38 tn Or “powerful deeds.”
39 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
40 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
map For location see Map1 A1; JP3 F3; JP4 F3.
41 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
42 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
43 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
44 tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).
45 tn Grk “And it happened that when.” 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. Here δέ (de) has not been translated either.
46 sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.
47 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.
48 tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
49 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
50 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).
51 sn John refers to John the Baptist.
52 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
53 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
54 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.
55 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
56 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
57 tn Grk “between us and you.”
58 tn Grk “saying.”
59 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
60 tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
61 tn Grk “a colt tied there on which no one of men has ever sat.”
62 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
63 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
64 tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.
65 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).
66 tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.
tn Or “laid to rest.”
