Discovery BoxLuke 7:3 
Context7:3 When the centurion 1 heard 2 about Jesus, he sent some Jewish elders 3 to him, asking him to come 4 and heal his slave.
Luke 14:17
Context14:17 At 5 the time for the banquet 6 he sent his slave 7 to tell those who had been invited, ‘Come, because everything is now ready.’
Luke 14:23
Context14:23 So 8 the master said to his 9 slave, ‘Go out to the highways 10 and country roads 11 and urge 12 people 13 to come in, so that my house will be filled. 14
Luke 15:27
Context15:27 The slave replied, 15 ‘Your brother has returned, and your father has killed the fattened calf 16 because he got his son 17 back safe and sound.’
Luke 19:17
Context19:17 And the king 18 said to him, ‘Well done, good slave! Because you have been faithful 19 in a very small matter, you will have authority 20 over ten cities.’
Luke 19:20
Context19:20 Then another 21 slave 22 came and said, ‘Sir, here is 23 your mina that I put away for safekeeping 24 in a piece of cloth. 25
Luke 22:56
Context22:56 Then a slave girl, 26 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”
1 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
2 tn The participle ἀκούσας (akousas) has been taken temporally.
3 sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.
4 tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.
5 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
6 tn Or “dinner.”
7 tn See the note on the word “slave” in 7:2.
8 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
9 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
10 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
11 tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
12 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
13 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
14 sn So that my house will be filled. God will bless many people.
15 tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.
16 tn See note on the phrase “fattened calf” in v. 23.
17 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
18 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
19 tn See Luke 16:10.
20 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
21 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.
22 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
23 tn Grk “behold.”
24 tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”
25 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
26 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
