Discovery Box| (0.20) | (Luk 14:21) | 6 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. |
| (0.20) | (Luk 14:1) | 1 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic. |
| (0.20) | (Luk 14:2) | 2 tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation. |
| (0.20) | (Luk 12:57) | 1 tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one—thus the translation of δέ (de) here as “And”—to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm. |
| (0.20) | (Luk 12:56) | 2 tc Most mss (P45 A W Ψ ƒ1,13 M lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: P75 א B L Θ 33 892 1241. |
| (0.20) | (Luk 12:45) | 7 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77). |
| (0.20) | (Luk 12:37) | 7 sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here. |
| (0.20) | (Luk 12:22) | 6 tc Some mss (B 070 ƒ13 33 1424 al) supply the pronoun ὑμῶν (humōn, “your”) here, although the witnesses for the omission are early, significant, and varied (P45vid,75 א A D L Q W Θ Ψ ƒ1 M lat). See previous note for more discussion. |
| (0.20) | (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. |
| (0.20) | (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”). |
| (0.20) | (Luk 11:30) | 3 tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40. |
| (0.20) | (Luk 11:22) | 7 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming. |
| (0.20) | (Luk 11:14) | 3 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either. |
| (0.20) | (Luk 10:41) | 1 tc Most mss (A B* C D W Θ Ψ ƒ1,13 M it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, majuscules, and other witnesses (P3,[45],75 א B2 L 579 892 lat sa). |
| (0.20) | (Luk 11:1) | 1 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic. |
| (0.20) | (Luk 10:6) | 1 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:35. |
| (0.20) | (Luk 9:57) | 3 tc Most mss (A C W Θ Ψ ƒ13 33 M) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (P45,75 א B D L Ξ ƒ1 lat co). |
| (0.20) | (Luk 9:51) | 2 tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35). |
| (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 9:33) | 1 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. |
