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Discovery Box| (0.20) | (Luk 16:24) | 4 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God. |
| (0.20) | (Luk 15:16) | 3 tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46). |
| (0.20) | (Luk 13:32) | 4 sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week. |
| (0.20) | (Luk 13:27) | 3 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment. |
| (0.20) | (Luk 12:48) | 1 tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader. |
| (0.20) | (Luk 11:44) | 1 tc Most mss (A [D] W Θ Ψ ƒ13 M it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (P45,75 א B C L ƒ1 33 1241 2542 lat sa). |
| (0.20) | (Luk 9:45) | 2 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges. |
| (0.20) | (Luk 9:35) | 2 tn The participle ὁ ἐκλελεγμένος (ho eklelegmenos), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (ho eklektos) which also appears in Luke 23:35. |
| (0.20) | (Luk 9:27) | 3 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2). |
| (0.20) | (Luk 8:43) | 2 sn This most likely refers to a chronic vaginal or uterine hemorrhage which would have rendered the woman ritually unclean. In addition to being a source of continuing embarrassment, the condition would have excluded the woman from social contact and religious activities. Contemporary remedies included wine mixed with rubber, alum, and crocuses (D. Bock, Luke [BECNT], 1:793). |
| (0.20) | (Luk 8:3) | 4 tc Many mss (א A L Ψ ƒ1 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ ƒ13 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41. |
| (0.20) | (Luk 8:2) | 3 sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed) because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house. |
| (0.20) | (Luk 7:37) | 5 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46. |
| (0.20) | (Luk 7:37) | 5 sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer. |
| (0.20) | (Luk 7:25) | 2 sn The reference to soft clothing suggests that John was not rich or powerful, nor did he come from the wealthy or ruling classes. The crowds came out into the wilderness not to see the rich and famous, but to see a prophet. |
| (0.20) | (Luk 7:29) | 3 tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30. |
| (0.20) | (Luk 6:43) | 1 tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42) because such choices also reflect what the nature of the tree is and its product. |
| (0.20) | (Luk 6:17) | 2 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7. |
| (0.20) | (Luk 5:36) | 4 sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit. |
| (0.20) | (Luk 5:14) | 4 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition. |
