Discovery BoxLuke 1:18 
Context1:18 Zechariah 1 said to the angel, “How can I be sure of this? 2 For I am an old man, and my wife is old as well.” 3
Luke 1:38
Context1:38 So 4 Mary said, “Yes, 5 I am a servant 6 of the Lord; let this happen to me 7 according to your word.” 8 Then 9 the angel departed from her.
Luke 5:8
Context5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 10 for I am a sinful man!” 11
Luke 5:13
Context5:13 So 12 he stretched out his hand and touched 13 him, saying, “I am willing. Be clean!” And immediately the leprosy left him.
Luke 7:27
Context7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, 14 who will prepare your way before you.’ 15
Luke 9:18
Context9:18 Once 16 when Jesus 17 was praying 18 by himself, and his disciples were nearby, he asked them, 19 “Who do the crowds say that I am?” 20
Luke 15:21
Context15:21 Then 21 his son said to him, ‘Father, I have sinned against heaven 22 and against you; I am no longer worthy to be called your son.’ 23
Luke 16:4
Context16:4 I know 24 what to do so that when I am put out of management, people will welcome me into their homes.’ 25
Luke 22:58
Context22:58 Then 26 a little later someone else 27 saw him and said, “You are one of them too.” But Peter said, “Man, 28 I am not!”
Luke 24:49
Context24:49 And look, I am sending you 29 what my Father promised. 30 But stay in the city 31 until you have been clothed with power 32 from on high.”
1 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Grk “How will I know this?”
3 tn Grk “is advanced in days” (an idiom for old age).
4 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
5 tn Grk “behold.”
6 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
7 tn Grk “let this be to me.”
8 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
10 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.
11 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
12 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
13 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
14 tn Grk “before your face” (an idiom).
15 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
16 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. Here καί (kai) has not been translated because of differences between Greek and English style.
17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
18 sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.
19 tn Grk “the disciples were with him, and he asked them, saying.”
20 sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.
21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
22 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
23 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
24 tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.
25 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
27 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
28 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
29 tn Grk “sending on you.”
30 tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.
31 sn The city refers to Jerusalem.
32 sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).
