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Discovery Box| (0.30) | (Luk 18:39) | 2 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar. |
| (0.30) | (Luk 18:39) | 3 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries. |
| (0.30) | (Luk 18:32) | 1 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44). |
| (0.30) | (Luk 18:11) | 2 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God. |
| (0.30) | (Luk 17:37) | 6 sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment. |
| (0.30) | (Luk 17:27) | 2 tn These verbs (“eating…drinking…marrying…being given in marriage”) are all progressive imperfects, describing action in progress at that time. |
| (0.30) | (Luk 17:24) | 1 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out. |
| (0.30) | (Luk 17:4) | 1 sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial. |
| (0.30) | (Luk 17:2) | 2 tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have…and be thrown.” |
| (0.30) | (Luk 16:13) | 1 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made. |
| (0.30) | (Luk 15:18) | 1 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.” |
| (0.30) | (Luk 15:6) | 2 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10). |
| (0.30) | (Luk 14:21) | 2 tn Grk “being furious, said.” The participle ὀργισθείς (orgistheis) has been translated as a finite verb due to requirements of contemporary English style. |
| (0.30) | (Luk 14:13) | 1 tn This term, δοχή (dochē), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.” |
| (0.30) | (Luk 13:35) | 2 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44. |
| (0.30) | (Luk 12:14) | 2 tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke. |
| (0.30) | (Luk 12:20) | 3 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied. |
| (0.30) | (Luk 11:34) | 2 sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at. Ancient understanding of vision involved light coming into the body from outside, and “light” thus easily becomes a metaphor for teaching. As a “diseased” eye would hinder the passage of light, so in the metaphor Jesus’ teaching would be blocked from being internalized in the hearer. |
| (0.30) | (Luk 10:33) | 3 tn The participle ὁδεύων (hodeuōn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV). |
| (0.30) | (Luk 10:5) | 3 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God. |
