Discovery BoxLuke 1:20 
Context1:20 And now, 1 because you did not believe my words, which will be fulfilled in their time, 2 you will be silent, unable to speak, 3 until the day these things take place.”
Luke 3:9
Context3:9 Even now the ax is laid at the root of the trees, 4 and every tree that does not produce good fruit will be 5 cut down and thrown into the fire.”
Luke 4:16
Context4:16 Now 6 Jesus 7 came to Nazareth, 8 where he had been brought up, and went into the synagogue 9 on the Sabbath day, as was his custom. 10 He 11 stood up to read, 12
Luke 4:38
Context4:38 After Jesus left 13 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 14 to help her. 15
Luke 5:10
Context5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. 16 Then 17 Jesus said to Simon, “Do not be afraid; from now on 18 you will be catching people.” 19
Luke 7:39
Context7:39 Now when the Pharisee who had invited him saw this, 20 he said to himself, “If this man were a prophet, 21 he would know who and what kind of woman 22 this is who is touching him, that she is a sinner.”
Luke 8:23
Context8:23 and as they sailed he fell asleep. Now a violent windstorm 23 came down on the lake, 24 and the boat 25 started filling up with water, and they were in danger.
Luke 8:51
Context8:51 Now when he came to the house, Jesus 26 did not let anyone go in with him except Peter, John, 27 and James, and the child’s father and mother.
Luke 11:1
Context11:1 Now 28 Jesus 29 was praying in a certain place. When 30 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 31 taught 32 his disciples.”
Luke 11:14
Context11:14 Now 33 he was casting out a demon that was mute. 34 When 35 the demon had gone out, the man who had been mute began to speak, 36 and the crowds were amazed.
Luke 11:32
Context11:32 The people 37 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 38 – and now, 39 something greater than Jonah is here!
Luke 16:25
Context16:25 But Abraham said, ‘Child, 40 remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. 41
Luke 17:20
Context17:20 Now at one point 42 the Pharisees 43 asked Jesus 44 when the kingdom of God 45 was coming, so he answered, “The kingdom of God is not coming with signs 46 to be observed,
Luke 19:8
Context19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 47 to the poor, and if 48 I have cheated anyone of anything, I am paying back four times as much!”
Luke 20:1
Context20:1 Now one 49 day, as Jesus 50 was teaching the people in the temple courts 51 and proclaiming 52 the gospel, the chief priests and the experts in the law 53 with the elders came up 54
Luke 22:36
Context22:36 He said to them, “But now, the one who 55 has a money bag must take it, and likewise a traveler’s bag 56 too. And the one who has no sword must sell his cloak and buy one.
Luke 24:21
Context24:21 But we had hoped 57 that he was the one who was going to redeem 58 Israel. Not only this, but it is now the third day since these things happened.
1 tn Grk “behold.”
2 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
3 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
4 sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).
5 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
6 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
8 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.
9 sn See the note on synagogues in 4:15.
10 tn Grk “according to his custom.”
11 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
12 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.
13 tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
14 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
15 tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.
16 tn Or “business associates.”
17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
18 sn From now on is a common Lukan expression, see Luke 1:48.
19 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.
20 tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
21 tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”
22 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
23 tn Or “a squall.”
24 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
25 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
26 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
27 tn Grk “and John,” 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.
28 tn Grk “And it happened that while.” 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 been translated as “now” to indicate the transition to a new topic.
29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
30 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
31 sn John refers to John the Baptist.
32 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
33 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
34 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”).
35 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.
36 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.
37 tn See the note on the word “people” in v. 31.
38 tn Grk “at the preaching of Jonah.”
sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.
39 tn Grk “behold.”
40 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
41 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
42 tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.
43 sn See the note on Pharisees in 5:17.
44 tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.
45 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.
46 tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.
47 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
48 tn This is a first class condition in the Greek text. It virtually confesses fraud.
49 tn Grk “Now it happened that one.” 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 been translated as “now” to indicate the transition to a new topic.
50 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
51 tn Grk “the temple.”
52 tn Or “preaching.”
53 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
54 sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
55 tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.
56 tn Or possibly “beggar’s bag” (L&N 6.145).
57 tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.
58 sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
