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Discovery Box| (0.30) | (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. |
| (0.30) | (Luk 15:12) | 3 tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.” |
| (0.30) | (Luk 14:26) | 2 tn Grk “his own soul,” but ψυχή (psuchē) is frequently used of one’s physical life. It clearly has that meaning in this context. |
| (0.30) | (Luk 14:25) | 1 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus. |
| (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 13:2) | 2 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners. |
| (0.30) | (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”). |
| (0.30) | (Luk 12:20) | 1 tn Grk “your soul,” but ψυχή (psuchē) is frequently used of one’s physical life. It clearly has that meaning in this context. |
| (0.30) | (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. |
| (0.30) | (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. |
| (0.30) | (Luk 11:33) | 1 tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view. |
| (0.30) | (Luk 11:32) | 2 sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message. |
| (0.30) | (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. |
| (0.30) | (Luk 11:13) | 2 sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit. |
| (0.30) | (Luk 10:40) | 3 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction. |
| (0.30) | (Luk 10:31) | 5 sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene. |
| (0.30) | (Luk 10:32) | 2 tn The clause containing the aorist active participle ἐλθών (elthōn) suggests that the Levite came up to the place, took a look, and then moved on. |
| (0.30) | (Luk 10:37) | 2 sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places. |
| (0.30) | (Luk 10:21) | 7 sn See 1 Cor 1:26-31, where Paul states that not many of the wise, powerful, or privileged had responded to the gospel. |
| (0.30) | (Luk 9:55) | 2 sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9. |
