Your search for "It" did not find any bible verses that matched.
Discovery Box| (0.30) | (Luk 22:57) | 1 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legōn) is redundant and has not been translated. |
| (0.30) | (Luk 22:31) | 3 sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative. |
| (0.30) | (Luk 22:10) | 2 sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to. |
| (0.30) | (Luk 21:24) | 3 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives. |
| (0.30) | (Luk 19:48) | 3 sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him. |
| (0.30) | (Luk 19:9) | 3 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8). |
| (0.30) | (Luk 18:38) | 4 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace. |
| (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 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 17:21) | 1 tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available. |
| (0.30) | (Luk 17:6) | 7 tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith. |
| (0.30) | (Luk 16:21) | 3 sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture. |
| (0.30) | (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. |
| (0.30) | (Luk 16:19) | 1 sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth. |
| (0.30) | (Luk 16:8) | 2 sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7. |
| (0.30) | (Luk 15:22) | 3 tn Grk “hand,” but χείρ (cheir) can refer to either the whole hand or any relevant part of it (L&N 8.30). |
| (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 14:34) | 2 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle. |
| (0.30) | (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. |
| (0.30) | (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. |
