Discovery Box| (0.02) | (Luk 8:15) | 3 sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus. |
| (0.02) | (Luk 7:40) | 1 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts. |
| (0.02) | (Luk 7:36) | 3 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation. |
| (0.02) | (Luk 7:18) | 2 tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard. |
| (0.02) | (Luk 6:45) | 1 tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215). |
| (0.02) | (Luk 6:8) | 5 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order. |
| (0.02) | (Luk 6:10) | 4 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated. |
| (0.02) | (Luk 6:8) | 3 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here. |
| (0.02) | (Luk 5:36) | 1 sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter. |
| (0.02) | (Luk 5:34) | 1 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples. |
| (0.02) | (Luk 5:30) | 5 sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples. |
| (0.02) | (Luk 5:25) | 2 tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series. |
| (0.02) | (Luk 5:19) | 1 tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way. |
| (0.02) | (Luk 5:14) | 5 tn Grk “Going, show.” The participle ἀπελθών (apelthōn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse. |
| (0.02) | (Luk 5:4) | 1 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter. |
| (0.02) | (Luk 4:42) | 3 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal. |
| (0.02) | (Luk 4:41) | 4 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419). |
| (0.02) | (Luk 4:38) | 1 tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity. |
| (0.02) | (Luk 4:33) | 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32). |
| (0.02) | (Luk 4:31) | 1 tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum. |
