Lukas 1:15
Konteks1:15 for he will be great in the sight of 1 the Lord. He 2 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 3
Lukas 2:21
Konteks2:21 At 4 the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel 5 before he was conceived in the womb.
Lukas 4:43
Konteks4:43 But Jesus 6 said to them, “I must 7 proclaim the good news of the kingdom 8 of God to the other towns 9 too, for that is what I was sent 10 to do.” 11
Lukas 6:1
Konteks6:1 Jesus 12 was going through the grain fields on 13 a Sabbath, 14 and his disciples picked some heads of wheat, 15 rubbed them in their hands, and ate them. 16
Lukas 7:27
Konteks7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, 17 who will prepare your way before you.’ 18
Lukas 8:39
Konteks8:39 “Return to your home, 19 and declare 20 what God has done for you.” 21 So 22 he went away, proclaiming throughout the whole town 23 what Jesus 24 had done for him.
Lukas 8:43
Konteks8:43 Now 25 a woman was there who had been suffering from a hemorrhage 26 for twelve years 27 but could not be healed by anyone.
Lukas 9:36
Konteks9:36 After 28 the voice had spoken, Jesus was found alone. So 29 they kept silent and told no one 30 at that time 31 anything of what they had seen.
Lukas 11:39
Konteks11:39 But the Lord said to him, “Now you Pharisees clean 32 the outside of the cup and the plate, but inside you are full of greed and wickedness. 33
Lukas 12:45
Konteks12:45 But if 34 that 35 slave should say to himself, 36 ‘My master is delayed 37 in returning,’ and he begins to beat 38 the other 39 slaves, both men and women, 40 and to eat, drink, and get drunk,
Lukas 13:1
Konteks13:1 Now 41 there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 42
Lukas 14:3
Konteks14:3 So 43 Jesus asked 44 the experts in religious law 45 and the Pharisees, “Is it lawful to heal on the Sabbath 46 or not?”
Lukas 14:28
Konteks14:28 For which of you, wanting to build a tower, doesn’t sit down 47 first and compute the cost 48 to see if he has enough money to complete it?
Lukas 15:6
Konteks15:6 Returning 49 home, he calls together 50 his 51 friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’
Lukas 15:8
Konteks15:8 “Or what woman, if she has ten silver coins 52 and loses 53 one of them, 54 does not light a lamp, sweep 55 the house, and search thoroughly until she finds it?
Lukas 16:3
Konteks16:3 Then 56 the manager said to himself, ‘What should I do, since my master is taking my position 57 away from me? I’m not strong enough to dig, 58 and I’m too ashamed 59 to beg.
Lukas 20:5
Konteks20:5 So 60 they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’
Lukas 20:37
Konteks20:37 But even Moses revealed that the dead are raised 61 in the passage about the bush, 62 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 63
Lukas 22:44
Konteks22:44 And in his anguish 64 he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] 65
Lukas 22:56
Konteks22:56 Then a slave girl, 66 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”
Lukas 23:48
Konteks23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 67
[1:15] 2 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[1:15] 3 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.
[1:15] sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
[2:21] 4 tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:21] 5 sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.
[4:43] 6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:43] 7 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
[4:43] 8 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
[4:43] 10 sn Jesus was sent by God for this purpose. This is the language of divine commission.
[4:43] 11 tn Grk “because for this purpose I was sent.”
[6:1] 12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 13 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[6:1] 14 tc Most later
[6:1] 15 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[6:1] 16 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
[7:27] 17 tn Grk “before your face” (an idiom).
[7:27] 18 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
[8:39] 19 tn Grk “your house.”
[8:39] 21 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
[8:39] 22 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
[8:39] 24 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
[8:43] 25 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:43] 26 tn Grk “a flow of blood.”
[8:43] 27 tc ‡ Most
[9:36] 28 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:36] 29 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
[9:36] 30 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.
[9:36] 31 tn Grk “in those days.”
[11:39] 32 sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
[12:45] 34 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[12:45] 35 tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.
[12:45] 36 tn Grk “should say in his heart.”
[12:45] 37 tn Or “is taking a long time.”
[12:45] 38 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.
[12:45] 39 tn The word “other” is not in the Greek text, but is implied.
[12:45] 40 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).
[13:1] 41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 42 sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.
[14:3] 43 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).
[14:3] 44 tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”
[14:3] 45 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 46 sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?
[14:28] 47 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 48 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
[15:6] 49 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:6] 50 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
[15:6] 51 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.
[15:8] 52 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
[15:8] 53 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.
[15:8] 55 tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[16:3] 56 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
[16:3] 57 tn Grk “the stewardship,” “the management.”
[16:3] 58 tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.
[16:3] 59 tn Grk “I do not have strength to dig; I am ashamed to beg.”
[16:3] sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.
[20:5] 60 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:37] 61 tn Grk “But that the dead are raised even Moses revealed.”
[20:37] 62 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[20:37] 63 sn A quotation from Exod 3:6.
[22:44] 64 tn Grk “And being in anguish.”
[22:44] 65 tc Several important Greek
[22:44] sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.
[22:56] 66 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[23:48] 67 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.