Discovery BoxLuke 2:38 
Context2:38 At that moment, 1 she came up to them 2 and began to give thanks to God and to speak 3 about the child 4 to all who were waiting for the redemption of Jerusalem. 5
Luke 2:44
Context2:44 but (because they assumed that he was in their group of travelers) 6 they went a day’s journey. Then 7 they began to look for him among their relatives and acquaintances. 8
Luke 4:36
Context4:36 They 9 were all amazed and began to say 10 to one another, “What’s happening here? 11 For with authority and power 12 he commands the unclean spirits, and they come out!”
Luke 5:21
Context5:21 Then 13 the experts in the law 14 and the Pharisees began to think 15 to themselves, 16 “Who is this man 17 who is uttering blasphemies? 18 Who can forgive sins but God alone?”
Luke 7:24
Context7:24 When 19 John’s messengers had gone, Jesus 20 began to speak to the crowds about John: “What did you go out into the wilderness 21 to see? A reed shaken by the wind? 22
Luke 7:38
Context7:38 As 23 she stood 24 behind him at his feet, weeping, she began to wet his feet with her tears. She 25 wiped them with her hair, 26 kissed 27 them, 28 and anointed 29 them with the perfumed oil.
Luke 11:14
Context11:14 Now 30 he was casting out a demon that was mute. 31 When 32 the demon had gone out, the man who had been mute began to speak, 33 and the crowds were amazed.
Luke 11:29
Context11:29 As 34 the crowds were increasing, Jesus 35 began to say, “This generation is a wicked generation; it looks for a sign, 36 but no sign will be given to it except the sign of Jonah. 37
Luke 12:1
Context12:1 Meanwhile, 38 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 39 began to speak first to his disciples, “Be on your guard against 40 the yeast of the Pharisees, 41 which is hypocrisy. 42
Luke 14:18
Context14:18 But one after another they all 43 began to make excuses. 44 The first said to him, ‘I have bought a field, 45 and I must go out and see it. Please excuse me.’ 46
Luke 19:37
Context19:37 As he approached the road leading down from 47 the Mount of Olives, 48 the whole crowd of his 49 disciples began to rejoice 50 and praise 51 God with a loud voice for all the mighty works 52 they had seen: 53
Luke 23:2
Context23:2 They 54 began to accuse 55 him, saying, “We found this man subverting 56 our nation, forbidding 57 us to pay the tribute tax 58 to Caesar 59 and claiming that he himself is Christ, 60 a king.”
1 tn Grk “at that very hour.”
2 tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.
3 tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.
4 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
5 tc A few
map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
6 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
8 tn Or “and friends.” See L&N 28.30 and 34.17.
9 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
10 tn This imperfect verb has been translated as an ingressive imperfect.
11 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
12 sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
14 tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
15 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
16 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
17 tn Grk “this one” (οὗτος, Joutos).
18 sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
19 tn Here δέ (de) has not been translated.
20 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
21 tn Or “desert.”
22 tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.
23 tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
24 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
25 tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
26 tn Grk “with the hair of her head.”
27 tn Grk “and kissed,” 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 “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
29 sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.
30 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
31 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”).
32 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.
33 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.
34 tn Here δέ (de) has not been translated.
35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
36 sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.
37 sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.
38 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
39 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
40 tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.
41 sn See the note on Pharisees in 5:17.
42 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
43 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
44 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
45 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
46 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
47 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
48 sn See the note on the name Mount of Olives in v. 29.
49 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
50 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
51 sn See 2:13, 20; Acts 2:47; 3:8-9.
52 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
53 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
54 tn Here δέ (de) has not been translated.
55 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
56 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.
57 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
58 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
59 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
60 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:11.
