Discovery BoxLuke 8:10 
Context8:10 He 1 said, “You have been given 2 the opportunity to know 3 the secrets 4 of the kingdom of God, 5 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 6
Luke 8:29
Context8:29 For Jesus 7 had started commanding 8 the evil 9 spirit to come out of the man. (For it had seized him many times, so 10 he would be bound with chains and shackles 11 and kept under guard. But 12 he would break the restraints and be driven by the demon into deserted 13 places.) 14
Luke 10:40
Context10:40 But Martha was distracted 15 with all the preparations she had to make, 16 so 17 she came up to him and said, “Lord, don’t you care 18 that my sister has left me to do all the work 19 alone? Tell 20 her to help me.”
Luke 12:58
Context12:58 As you are going with your accuser before the magistrate, 21 make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, 22 and the officer throw you into prison.
Luke 13:7
Context13:7 So 23 he said to the worker who tended the vineyard, ‘For 24 three years 25 now, I have come looking for fruit on this fig tree, and each time I inspect it 26 I find none. Cut 27 it down! Why 28 should it continue to deplete 29 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 30 should be done! 31 So come 32 and be healed on those days, and not on the Sabbath day.”
Luke 14:10
Context14:10 But when you are invited, go and take the least important place, so that when your host 33 approaches he will say to you, ‘Friend, move up here to a better place.’ 34 Then you will be honored in the presence of all who share the meal with you.
Luke 14:12
Context14:12 He 35 said also to the man 36 who had invited him, “When you host a dinner or a banquet, 37 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 38 the slave came back and reported this to his master. Then the master of the household was furious 39 and said to his slave, ‘Go out quickly 40 to the streets and alleys of the city, 41 and bring in the poor, 42 the crippled, 43 the blind, and the lame.’
Luke 19:22
Context19:22 The king 44 said to him, ‘I will judge you by your own words, 45 you wicked slave! 46 So you knew, did you, that I was a severe 47 man, withdrawing what I didn’t deposit and reaping what I didn’t sow?
1 tn Here δέ (de) has not been translated.
2 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).
3 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.
4 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).
5 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.
6 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
8 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì75 B Θ Ξ Ψ Ë13 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.
9 tn Grk “unclean.”
10 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
11 tn Or “fetters”; these were chains for the feet.
12 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
13 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
14 sn This is a parenthetical, explanatory comment by the author.
15 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.
16 tn Grk “with much serving.”
17 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
18 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
19 tn Grk “has left me to serve alone.”
20 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
21 sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).
22 sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).
23 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.
24 tn Grk “Behold, for.”
25 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.
26 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.
27 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.
28 tn Grk “Why indeed.” Here καί (kai) has not been translated.
29 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
30 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.
31 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
32 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
33 tn Grk “the one who invited you.”
34 tn Grk “Go up higher.” This means to move to a more important place.
35 tn Here δέ (de) has not been translated.
36 sn That is, the leader of the Pharisees (v. 1).
37 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.
38 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
39 tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.
40 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
41 tn Or “town.”
42 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.
43 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.
44 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
45 tn Grk “out of your own mouth” (an idiom).
46 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
47 tn Or “exacting,” “harsh,” “hard.”
