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Discovery Box| (0.22) | (Luk 6:20) | 4 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Pss 14:6; 22:24; 25:16; 34:6; 40:17; 69:29. |
| (0.22) | (Luk 6:10) | 2 tn The aorist participle περιβλεψάμενος (periblepsamenos) has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”). |
| (0.22) | (Luk 6:10) | 5 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so. |
| (0.22) | (Luk 5:35) | 1 sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff. |
| (0.22) | (Luk 5:34) | 2 tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7). |
| (0.22) | (Luk 5:31) | 2 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment. |
| (0.22) | (Luk 5:29) | 4 tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted. |
| (0.22) | (Luk 5:26) | 3 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past. |
| (0.22) | (Luk 5:24) | 2 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here. |
| (0.22) | (Luk 5:18) | 4 tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation. |
| (0.22) | (Luk 5:17) | 5 tc Most mss (A C D [K] Θ Ψ ƒ1,13 33 M latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasthai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading. |
| (0.22) | (Luk 5:8) | 2 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise. |
| (0.22) | (Luk 4:38) | 4 tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit. |
| (0.22) | (Luk 4:36) | 3 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!” |
| (0.22) | (Luk 4:18) | 4 tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ƒ1 M). The phrase is lacking in several weighty mss (א B D L W Ξ ƒ13 33 579 700 892* lat sys co), including representatives from both the Alexandrian and Western text-forms. From the standpoint of external evidence, the omission of the phrase is more likely what the initial text read. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the initial text. |
| (0.22) | (Luk 4:25) | 2 tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable. |
| (0.22) | (Luk 4:15) | 4 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomenos) has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazō) of Jesus. |
| (0.22) | (Luk 4:7) | 2 tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskuneō) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56. |
| (0.22) | (Luk 4:7) | 3 tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer. |
| (0.22) | (Luk 4:8) | 3 tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskuneō) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56. |
