Discovery BoxLuke 5:14 
Context5:14 Then 1 he ordered the man 2 to tell no one, 3 but commanded him, 4 “Go 5 and show yourself to a priest, and bring the offering 6 for your cleansing, as Moses commanded, 7 as a testimony to them.” 8
Luke 5:21
Context5:21 Then 9 the experts in the law 10 and the Pharisees began to think 11 to themselves, 12 “Who is this man 13 who is uttering blasphemies? 14 Who can forgive sins but God alone?”
Luke 6:48
Context6:48 He is like a man 15 building a house, who dug down deep, 16 and laid the foundation on bedrock. When 17 a flood came, the river 18 burst against that house but 19 could not shake it, because it had been well built. 20
Luke 7:8
Context7:8 For I too am a man set under authority, with soldiers under me. 21 I say to this one, ‘Go,’ and he goes, 22 and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 23
Luke 7:12
Context7:12 As he approached the town gate, a man 24 who had died was being carried out, 25 the only son of his mother (who 26 was a widow 27 ), and a large crowd from the town 28 was with her.
Luke 7:39
Context7:39 Now when the Pharisee who had invited him saw this, 29 he said to himself, “If this man were a prophet, 30 he would know who and what kind of woman 31 this is who is touching him, that she is a sinner.”
Luke 8:35
Context8:35 So 32 the people went out to see what had happened, and they came to Jesus. They 33 found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.
Luke 9:22
Context9:22 saying, “The Son of Man must suffer 34 many things and be rejected by the elders, 35 chief priests, and experts in the law, 36 and be killed, and on the third day be raised.” 37
Luke 9:26
Context9:26 For whoever is ashamed 38 of me and my words, the Son of Man will be ashamed of that person 39 when he comes in his glory and in the glory 40 of the Father and of the holy angels.
Luke 10:30
Context10:30 Jesus replied, 41 “A man was going down 42 from Jerusalem 43 to Jericho, 44 and fell into the hands of robbers, who stripped him, beat 45 him up, and went off, leaving him half dead. 46
Luke 11:14
Context11:14 Now 47 he was casting out a demon that was mute. 48 When 49 the demon had gone out, the man who had been mute began to speak, 50 and the crowds were amazed.
Luke 13:19
Context13:19 It is like a mustard seed 51 that a man took and sowed 52 in his garden. It 53 grew and became a tree, 54 and the wild birds 55 nested in its branches.” 56
Luke 14:9
Context14:9 So 57 the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, 58 you will begin to move to the least important 59 place.
Luke 16:7
Context16:7 Then he said to another, ‘And how much do you owe?’ The second man 60 replied, ‘A hundred measures 61 of wheat.’ The manager 62 said to him, ‘Take your bill, and write eighty.’ 63
Luke 17:22
Context17:22 Then 64 he said to the disciples, “The days are coming when you will desire to see one of the days 65 of the Son of Man, and you will not see it.
Luke 18:14
Context18:14 I tell you that this man went down to his home justified 66 rather than the Pharisee. 67 For everyone who exalts 68 himself will be humbled, but he who humbles himself will be exalted.”
Luke 18:31
Context18:31 Then 69 Jesus 70 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 71 and everything that is written about the Son of Man by the prophets will be accomplished. 72
Luke 22:10
Context22:10 He said to them, “Listen, 73 when you have entered the city, a man carrying a jar of water 74 will meet you. 75 Follow him into the house that he enters,
Luke 22:47
Context22:47 While he was still speaking, suddenly a crowd appeared, 76 and the man named Judas, one of the twelve, was leading them. He walked up 77 to Jesus to kiss him. 78
Luke 23:2
Context23:2 They 79 began to accuse 80 him, saying, “We found this man subverting 81 our nation, forbidding 82 us to pay the tribute tax 83 to Caesar 84 and claiming that he himself is Christ, 85 a king.”
Luke 24:19
Context24:19 He 86 said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man 87 who, with his powerful deeds and words, proved to be a prophet 88 before God and all the people;
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
3 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.
4 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.
5 tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
6 tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
7 sn On the phrase as Moses commanded see Lev 14:1-32.
8 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
10 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.
11 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
12 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
13 tn Grk “this one” (οὗτος, Joutos).
14 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.
15 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.
16 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
17 tn Here δέ (de) has not been translated.
18 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
20 tc Most
21 tn Grk “having soldiers under me.”
22 sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
23 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
24 tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
25 tn That is, carried out for burial. This was a funeral procession.
26 tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.
27 sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
28 tn Or “city.”
29 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.
30 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)…”
31 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
32 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
33 tn Grk “Jesus, and they.” 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.
34 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
35 sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
36 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
37 sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.
38 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
39 tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”
40 tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.
41 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
42 sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
43 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
44 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
45 tn Grk “and beat,” 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.
46 sn That is, in a state between life and death; severely wounded.
47 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
48 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”).
49 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.
50 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.
51 sn The mustard seed was noted for its tiny size.
52 tn Grk “threw.”
53 tn Grk “garden, and it.” 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.
54 sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.
55 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
56 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
57 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
58 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
59 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
60 tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
61 sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.
62 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
63 sn The percentage of reduction may not be as great because of the change in material.
64 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
65 sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.
66 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
67 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
68 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
69 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
70 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
71 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
72 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
73 tn Grk “behold.”
74 sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.
75 sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.
76 tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”
77 tn Grk “drew near.”
78 tc Many
79 tn Here δέ (de) has not been translated.
80 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.
81 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.
82 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.
83 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.’”
84 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
85 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.
86 tn Here καί (kai) has not been translated because of differences between Greek and English style.
87 tn This translates the Greek term ἀνήρ (anhr).
88 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
