Discovery BoxLuke 7:44 
Context7:44 Then, 1 turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, 2 but she has wet my feet with her tears and wiped them with her hair.
Luke 8:10
Context8:10 He 3 said, “You have been given 4 the opportunity to know 5 the secrets 6 of the kingdom of God, 7 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 8
Luke 9:12
Context9:12 Now the day began to draw to a close, 9 so 10 the twelve came and said to Jesus, 11 “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging 12 and food, because we are in an isolated place.” 13
Luke 9:33
Context9:33 Then 14 as the men 15 were starting to leave, 16 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 17 one for you and one for Moses and one for Elijah” – not knowing what he was saying.
Luke 10:21
Context10:21 On that same occasion 18 Jesus 19 rejoiced 20 in the Holy Spirit and said, “I praise 21 you, Father, Lord 22 of heaven and earth, because 23 you have hidden these things from the wise 24 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 25
Luke 10:40
Context10:40 But Martha was distracted 26 with all the preparations she had to make, 27 so 28 she came up to him and said, “Lord, don’t you care 29 that my sister has left me to do all the work 30 alone? Tell 31 her to help me.”
Luke 13:7
Context13:7 So 32 he said to the worker who tended the vineyard, ‘For 33 three years 34 now, I have come looking for fruit on this fig tree, and each time I inspect it 35 I find none. Cut 36 it down! Why 37 should it continue to deplete 38 the soil?’
Luke 13:14
Context13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work 39 should be done! 40 So come 41 and be healed on those days, and not on the Sabbath day.”
Luke 14:12
Context14:12 He 42 said also to the man 43 who had invited him, “When you host a dinner or a banquet, 44 don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.
Luke 14:21
Context14:21 So 45 the slave came back and reported this to his master. Then the master of the household was furious 46 and said to his slave, ‘Go out quickly 47 to the streets and alleys of the city, 48 and bring in the poor, 49 the crippled, 50 the blind, and the lame.’
Luke 19:22
Context19:22 The king 51 said to him, ‘I will judge you by your own words, 52 you wicked slave! 53 So you knew, did you, that I was a severe 54 man, withdrawing what I didn’t deposit and reaping what I didn’t sow?
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2 sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.
3 tn Here δέ (de) has not been translated.
4 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
5 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
6 tn Grk “the mysteries.”
sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
7 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.
8 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
9 tn Grk “the day began to decline,” looking to the approach of sunset.
10 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
11 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
12 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
13 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.
14 tn Grk “And it happened that as.” 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 “then” to indicate the implied sequence of events within the narrative.
15 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
16 tn Grk “to leave from him.”
17 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.
18 tn Grk “In that same hour” (L&N 67.1).
19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
20 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
21 tn Or “thank.”
22 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
23 tn Or “that.”
24 sn See 1 Cor 1:26-31.
25 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
26 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
27 tn Grk “with much serving.”
28 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
29 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
30 tn Grk “has left me to serve alone.”
31 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
32 tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.
33 tn Grk “Behold, for.”
34 sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.
35 tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.
36 tc ‡ Several witnesses (Ì75 A L Θ Ψ 070 Ë13 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W Ë1 Ï), the shorter reading appears to be more likely as the original wording here. NA27 puts the conjunction in brackets, indicating some doubts as to its authenticity.
37 tn Grk “Why indeed.” Here καί (kai) has not been translated.
38 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
39 sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.
40 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
41 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
42 tn Here δέ (de) has not been translated.
43 sn That is, the leader of the Pharisees (v. 1).
44 tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.
45 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
46 tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.
47 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
48 tn Or “town.”
49 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
50 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
51 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
52 tn Grk “out of your own mouth” (an idiom).
53 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
54 tn Or “exacting,” “harsh,” “hard.”
