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Discovery Box| (0.30) | (Luk 15:26) | 2 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77). |
| (0.30) | (Luk 15:22) | 2 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home. |
| (0.30) | (Luk 15:4) | 2 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep. |
| (0.30) | (Luk 15:12) | 4 tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.” |
| (0.30) | (Luk 13:14) | 1 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. |
| (0.30) | (Luk 13:12) | 2 tn The verb προσεφώνησεν (prosephōnēsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood. |
| (0.30) | (Luk 12:11) | 3 tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.” |
| (0.30) | (Luk 10:13) | 6 sn To clothe oneself in sackcloth and ashes was a public sign of mourning or lament, in this case for past behavior and associated with repentance. |
| (0.30) | (Luk 9:4) | 2 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging. |
| (0.30) | (Luk 8:10) | 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). |
| (0.30) | (Luk 7:40) | 1 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts. |
| (0.30) | (Luk 7:39) | 3 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman. |
| (0.30) | (Luk 7:3) | 4 tn The participle ἐλθών (elthōn) has been translated as an infinitive in parallel with διασώσῃ (diasōsē) due to requirements of contemporary English style. |
| (0.30) | (Luk 6:8) | 4 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor. |
| (0.30) | (Luk 6:2) | 2 tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples. |
| (0.30) | (Luk 5:39) | 3 sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough). |
| (0.30) | (Luk 5:34) | 3 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5). |
| (0.30) | (Luk 5:30) | 5 sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples. |
| (0.30) | (Luk 5:26) | 4 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. |
| (0.30) | (Luk 5:22) | 3 tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation. |
