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Discovery Box| (0.42) | (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. |
| (0.42) | (Luk 16:20) | 2 sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account. |
| (0.42) | (Luk 16:13) | 3 sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. Here “money” is personified as a potential master and thus competes with God for the loyalty of the disciple. The passage is ultimately not a condemnation of wealth (there is no call here for absolute poverty) but a call for unqualified discipleship. God must be first, not money or possessions. |
| (0.42) | (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. |
| (0.42) | (Luk 16:10) | 1 sn The point of the statement faithful in a very little is that character is shown in how little things are treated. |
| (0.42) | (Luk 16:4) | 1 tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization. |
| (0.42) | (Luk 15:8) | 1 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer. |
| (0.42) | (Luk 14:29) | 4 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.42) | (Luk 14:23) | 6 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. |
| (0.42) | (Luk 13:35) | 1 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment. |
| (0.42) | (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. |
| (0.42) | (Luk 12:45) | 1 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”). |
| (0.42) | (Luk 12:21) | 1 sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable. |
| (0.42) | (Luk 12:3) | 1 tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now. |
| (0.42) | (Luk 11:40) | 2 tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside. |
| (0.42) | (Luk 11:26) | 3 sn The point of the story is that to fail to respond is to risk a worse fate than when one started. |
| (0.42) | (Luk 11:19) | 2 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.42) | (Luk 11:16) | 2 tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.42) | (Luk 11:16) | 3 tn Grk “seeking from him.” The imperfect ἐζήτουν (ezētoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”). |
| (0.42) | (Luk 10:27) | 4 tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons. |
