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Discovery Box| (0.22) | (Luk 14:6) | 2 sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message. |
| (0.22) | (Luk 13:18) | 4 sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel. |
| (0.22) | (Luk 13:19) | 6 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of a small plant that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size. |
| (0.22) | (Luk 13:16) | 2 tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader. |
| (0.22) | (Luk 13:12) | 3 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions. |
| (0.22) | (Luk 13:9) | 1 tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative. |
| (0.22) | (Luk 13:7) | 4 tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit. |
| (0.22) | (Luk 13:3) | 2 tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish. |
| (0.22) | (Luk 13:4) | 1 tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation. |
| (0.22) | (Luk 12:58) | 1 sn The term magistrate (ἄρχων, archōn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29). |
| (0.22) | (Luk 12:11) | 1 sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests. |
| (0.22) | (Luk 12:13) | 2 sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation. |
| (0.22) | (Luk 12:17) | 3 sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19. |
| (0.22) | (Luk 12:20) | 2 tn Or “required back.” This term, ἀπαιτέω (apaiteō), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1). |
| (0.22) | (Luk 12:28) | 5 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things. |
| (0.22) | (Luk 12:6) | 2 sn This is a typical form of rabbinic argumentation, from the lesser to the greater: If God cares about the lesser thing (sparrows) how much more does he care about the greater thing (people). |
| (0.22) | (Luk 12:24) | 1 tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family. |
| (0.22) | (Luk 12:25) | 2 tn Or “a cubit to his height.” A cubit (πῆχυς, pēchus) can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (hēlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term ἡλικία (hēlikia) to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height. |
| (0.22) | (Luk 12:3) | 3 sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2). |
| (0.22) | (Luk 11:43) | 1 tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark. |
