Discovery Box| (0.30) | (Luk 19:9) | 2 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel. |
| (0.30) | (Luk 17:24) | 1 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out. |
| (0.30) | (Luk 17:20) | 1 tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event. |
| (0.30) | (Luk 16:20) | 2 sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account. |
| (0.30) | (Luk 16:13) | 1 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made. |
| (0.30) | (Luk 14:22) | 2 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace. |
| (0.30) | (Luk 14:18) | 1 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). “One after another” is suggested by L&N 61.2. |
| (0.30) | (Luk 11:26) | 3 sn The point of the story is that to fail to respond is to risk a worse fate than when one started. |
| (0.30) | (Luk 11:17) | 4 tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.” |
| (0.30) | (Luk 9:48) | 3 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done. |
| (0.30) | (Luk 9:36) | 3 sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18. |
| (0.30) | (Luk 9:35) | 2 tc Most mss, especially the later ones, have ἀγαπητός (agapētos, “the one I love”; A C* W ƒ13 33 M it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agapētos en hō (ē)udokēsa, “the one I love, in whom I am well pleased”; C3 D Ψ) here, instead of ἐκλελεγμένος (eklelegmenos, “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from P45,75 א B L Ξ (579) 892 1241 co. |
| (0.30) | (Luk 9:4) | 2 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging. |
| (0.30) | (Luk 8:42) | 2 sn Pressed is a very emphatic term—the crowds were pressing in so hard that one could hardly breathe (L&N 19.48). |
| (0.30) | (Luk 8:10) | 6 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach. |
| (0.30) | (Luk 6:17) | 4 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding) is in the nominative case, one needs to be supplied. |
| (0.30) | (Luk 5:24) | 3 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation. |
| (0.30) | (Luk 3:22) | 1 tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation. |
| (0.30) | (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). |
| (0.30) | (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). |
