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Discovery Box| (0.27) | (Luk 15:21) | 2 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence. |
| (0.27) | (Luk 15:15) | 2 tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style. |
| (0.27) | (Luk 15:4) | 2 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep. |
| (0.27) | (Luk 15:8) | 1 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer. |
| (0.27) | (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.” |
| (0.27) | (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. |
| (0.27) | (Luk 14:21) | 3 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately. |
| (0.27) | (Luk 14:21) | 2 tn Grk “being furious, said.” The participle ὀργισθείς (orgistheis) has been translated as a finite verb due to requirements of contemporary English style. |
| (0.27) | (Luk 14:15) | 4 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule. |
| (0.27) | (Luk 14:11) | 1 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles. |
| (0.27) | (Luk 13:35) | 2 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44. |
| (0.27) | (Luk 14:3) | 1 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance). |
| (0.27) | (Luk 13:31) | 4 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.” |
| (0.27) | (Luk 13:29) | 2 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity. |
| (0.27) | (Luk 13:27) | 2 tn Grk “he will say, saying to you.” The participle λέγων (legōn) and its indirect object ὑμῖν (humin) are redundant in contemporary English and have not been translated. |
| (0.27) | (Luk 13:12) | 2 tn The verb προσεφώνησεν (prosephōnēsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood. |
| (0.27) | (Luk 13:2) | 2 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners. |
| (0.27) | (Luk 13:7) | 1 tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause. |
| (0.27) | (Luk 12:38) | 2 tn Grk “finds (them) thus,” but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37. |
| (0.27) | (Luk 12:15) | 3 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude—the strong desire to acquire more and more possessions and experiences. |
