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Discovery Box| (0.27) | (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. |
| (0.27) | (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. |
| (0.27) | (Luk 5:3) | 4 tn Grk “sitting down”; the participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style. |
| (0.27) | (Luk 5:3) | 1 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style. |
| (0.27) | (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. |
| (0.27) | (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). |
| (0.27) | (Luk 4:41) | 5 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71). |
| (0.27) | (Luk 4:19) | 2 sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free. |
| (0.27) | (Luk 4:23) | 2 sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have. |
| (0.27) | (Luk 3:21) | 2 tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style. |
| (0.27) | (Luk 3:5) | 1 sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed. |
| (0.27) | (Luk 2:42) | 2 sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6). |
| (0.27) | (Luk 2:35) | 2 sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God. |
| (0.27) | (Luk 2:28) | 2 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation. |
| (0.27) | (Luk 2:7) | 1 sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected. |
| (0.27) | (Luk 1:76) | 5 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation. |
| (0.27) | (Luk 1:72) | 4 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3). |
| (0.27) | (Luk 1:66) | 5 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b). |
| (0.27) | (Luk 1:72) | 2 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50. |
| (0.27) | (Luk 1:59) | 2 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day. |
