Discovery Box| (0.25) | (Joh 4:46) | 5 tn Although βασιλικός (basilikos) has often been translated “nobleman” it almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there. |
| (0.25) | (Luk 24:51) | 4 sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague. |
| (0.25) | (Luk 24:17) | 3 tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pros allēlous). The term ἀντιβάλλω (antiballō), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close). |
| (0.25) | (Luk 23:56) | 2 tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath. |
| (0.25) | (Luk 23:47) | 2 tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other. |
| (0.25) | (Luk 23:51) | 4 tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Ιουδαίων, Ioudaiōn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Ιουδαῖος 2.c) and so has been translated “Judean.” |
| (0.25) | (Luk 21:26) | 2 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely. |
| (0.25) | (Luk 20:38) | 1 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised. |
| (0.25) | (Luk 20:25) | 2 sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap. |
| (0.25) | (Luk 20:9) | 3 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24. |
| (0.25) | (Luk 20:4) | 1 sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism—was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John. |
| (0.25) | (Luk 17:11) | 2 sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem. |
| (0.25) | (Luk 16:3) | 3 tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager. |
| (0.25) | (Luk 14:9) | 1 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
| (0.25) | (Luk 13:21) | 2 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people. |
| (0.25) | (Luk 12:40) | 1 sn Jesus made clear that his coming could not be timed, and suggested it might take some time—so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him). |
| (0.25) | (Luk 12:10) | 1 sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30. |
| (0.25) | (Luk 12:5) | 2 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell. |
| (0.25) | (Luk 11:44) | 3 sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it. |
| (0.25) | (Luk 11:34) | 1 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”). |
