Discovery BoxLuke 4:41 
Context4:41 Demons also came out 1 of many, crying out, 2 “You are the Son of God!” 3 But he rebuked 4 them, and would not allow them to speak, 5 because they knew that he was the Christ. 6
Luke 6:7
Context6:7 The experts in the law 7 and the Pharisees 8 watched 9 Jesus 10 closely to see if 11 he would heal on the Sabbath, 12 so that they could find a reason to accuse him.
Luke 7:39
Context7:39 Now when the Pharisee who had invited him saw this, 13 he said to himself, “If this man were a prophet, 14 he would know who and what kind of woman 15 this is who is touching him, that she is a sinner.”
Luke 10:13
Context10:13 “Woe to you, Chorazin! 16 Woe to you, Bethsaida! For if 17 the miracles 18 done in you had been done in Tyre 19 and Sidon, 20 they would have repented long ago, sitting in sackcloth and ashes.
Luke 15:4
Context15:4 “Which one 21 of you, if he has a hundred 22 sheep and loses one of them, would not leave the ninety-nine in the open pasture 23 and go look for 24 the one that is lost until he finds it? 25
Luke 17:2
Context17:2 It would be better for him to have a millstone 26 tied around his neck and be thrown into the sea 27 than for him to cause one of these little ones to sin. 28
Luke 17:6-7
Context17:6 So 29 the Lord replied, 30 “If 31 you had faith the size of 32 a mustard seed, you could say to this black mulberry 33 tree, ‘Be pulled out by the roots and planted in the sea,’ 34 and it would obey 35 you.
17:7 “Would any one of you say 36 to your slave 37 who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? 38
Luke 18:13
Context18:13 The tax collector, however, stood 39 far off and would not even look up 40 to heaven, but beat his breast and said, ‘God, be merciful 41 to me, sinner that I am!’ 42
Luke 20:10
Context20:10 When harvest time came, he sent a slave 43 to the tenants so that they would give 44 him his portion of the crop. 45 However, the tenants beat his slave 46 and sent him away empty-handed.
Luke 22:52
Context22:52 Then 47 Jesus said to the chief priests, the officers of the temple guard, 48 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 49
1 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
2 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
3 tc Most
4 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
5 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
6 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.
7 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
8 sn See the note on Pharisees in 5:17.
9 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
10 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
11 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
12 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
13 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.
14 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)…”
15 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
16 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
17 tn This introduces a second class (contrary to fact) condition in the Greek text.
18 tn Or “powerful deeds.”
19 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
20 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
map For location see Map1 A1; JP3 F3; JP4 F3.
21 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
22 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
23 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
24 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
25 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.
26 tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).
sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
27 tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”
28 tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.
29 tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
30 tn Grk “said.”
31 tn This is a mixed condition, with ἄν (an) in the apodosis.
32 tn Grk “faith as,” “faith like.”
33 sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.
34 tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).
35 tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.
36 tn Grk “Who among you, having a slave… would say to him.”
37 tn See the note on the word “slave” in 7:2.
38 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.
39 tn Grk “standing”; the Greek participle has been translated as a finite verb.
40 tn Grk “even lift up his eyes” (an idiom).
41 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).
42 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
43 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
44 tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë1 Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B Ë13 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.
45 tn Grk “from the fruit of the vineyard.”
46 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.
sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
47 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
48 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
49 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
