Discovery BoxLuke 1:16 
Context1:16 He 1 will turn 2 many of the people 3 of Israel to the Lord their God.
Luke 1:77
Context1:77 to give his people knowledge of salvation 4 through the forgiveness 5 of their sins.
Luke 4:15
Context4:15 He 6 began to teach 7 in their synagogues 8 and was praised 9 by all.
Luke 5:6
Context5:6 When 10 they had done this, they caught so many fish that their nets started to tear. 11
Luke 5:11
Context5:11 So 12 when they had brought their boats to shore, they left everything and followed 13 him.
Luke 5:20
Context5:20 When 14 Jesus 15 saw their 16 faith he said, “Friend, 17 your sins are forgiven.” 18
Luke 17:13
Context17:13 raised their voices and said, “Jesus, Master, have mercy 19 on us.”
Luke 19:36
Context19:36 As 20 he rode along, they 21 spread their cloaks on the road.
Luke 21:1
Context21:1 Jesus 22 looked up 23 and saw the rich putting their gifts into the offering box. 24
Luke 23:23
Context23:23 But they were insistent, 25 demanding with loud shouts that he be crucified. And their shouts prevailed.
Luke 24:45
Context24:45 Then he opened their minds so they could understand the scriptures, 26
1 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
3 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
4 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
5 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
6 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
7 tn The imperfect verb has been translated ingressively.
8 sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT 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).
9 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.
10 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
11 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
12 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
13 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
16 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
17 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
18 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
19 sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).
20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
21 tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”
22 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
23 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.
24 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).
25 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
26 sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.
