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 4:6
Context4:6 And he 4 said to him, “To you 5 I will grant this whole realm 6 – and the glory that goes along with it, 7 for it has been relinquished 8 to me, and I can give it to anyone I wish.
Luke 5:24
Context5:24 But so that you may know 9 that the Son of Man 10 has authority on earth to forgive sins” – he said to the paralyzed man 11 – “I tell you, stand up, take your stretcher 12 and go home.” 13
Luke 7:20
Context7:20 When 14 the men came to Jesus, 15 they said, “John the Baptist has sent us to you to ask, 16 ‘Are you the one who is to come, or should we look for another?’” 17
Luke 8:8
Context8:8 But 18 other seed fell on good soil and grew, 19 and it produced a hundred times as much grain.” 20 As he said this, 21 he called out, “The one who has ears to hear had better listen!” 22
Luke 11:5
Context11:5 Then 23 he said to them, “Suppose one of you 24 has a friend, and you go to him 25 at midnight and say to him, ‘Friend, lend me three loaves of bread, 26
Luke 12:5
Context12:5 But I will warn 27 you whom you should fear: Fear the one who, after the killing, 28 has authority to throw you 29 into hell. 30 Yes, I tell you, fear him!
Luke 14:5
Context14:5 Then 31 he said to them, “Which of you, if you have a son 32 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”
Luke 14:28
Context14:28 For which of you, wanting to build a tower, doesn’t sit down 33 first and compute the cost 34 to see if he has enough money to complete it?
Luke 14:35
Context14:35 It is of no value 35 for the soil or for the manure pile; it is to be thrown out. 36 The one who has ears to hear had better listen!” 37
Luke 15:4
Context15:4 “Which one 38 of you, if he has a hundred 39 sheep and loses one of them, would not leave the ninety-nine in the open pasture 40 and go look for 41 the one that is lost until he finds it? 42
Luke 15:8
Context15:8 “Or what woman, if she has ten silver coins 43 and loses 44 one of them, 45 does not light a lamp, sweep 46 the house, and search thoroughly until she finds it?
Luke 16:16
Context16:16 “The law and the prophets were in force 47 until John; 48 since then, 49 the good news of the kingdom of God 50 has been proclaimed, and everyone is urged to enter it. 51
Luke 16:26
Context16:26 Besides all this, 52 a great chasm 53 has been fixed between us, 54 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 18:29
Context18:29 Then 55 Jesus 56 said to them, “I tell you the truth, 57 there is no one who has left home or wife or brothers 58 or parents or children for the sake of God’s kingdom
Luke 19:30
Context19:30 telling them, 59 “Go to the village ahead of you. 60 When 61 you enter it, you will find a colt tied there that has never been ridden. 62 Untie it and bring it here.
Luke 23:22
Context23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 63 of no crime deserving death. 64 I will therefore flog 65 him and release him.”
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 Grk “And the devil.”
5 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
6 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.
7 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.
8 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.
9 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
10 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
11 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.
sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
12 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
13 tn Grk “to your house.”
14 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
15 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
16 tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
17 tn This question is repeated word for word from v. 19.
18 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
19 tn Grk “when it grew, after it grew.”
20 sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.
21 tn Grk “said these things.”
22 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
24 tn Grk “Who among you will have a friend and go to him.”
25 tn Grk “he will go to him.”
26 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
27 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
28 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.
29 tn The direct object (“you”) is understood.
30 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
32 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.”
33 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
34 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
35 tn Or “It is not useful” (L&N 65.32).
36 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
37 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).
38 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
39 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
40 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
41 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
42 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
43 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
44 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.
45 tn Grk “one coin.”
46 tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
47 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).
48 sn John refers to John the Baptist.
49 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
50 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.
51 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.
52 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
53 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
54 tn Grk “between us and you.”
55 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
56 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
57 tn Grk “Truly (ἀμήν, amhn), I say to you.”
58 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
59 tn Grk “saying.”
60 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
61 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.
62 tn Grk “a colt tied there on which no one of men has ever sat.”
63 tn Grk “no cause of death I found in him.”
64 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
65 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
