Lukas 1:18
Konteks1:18 Zechariah 1 said to the angel, “How can I be sure of this? 2 For I am an old man, and my wife is old as well.” 3
Lukas 1:38
Konteks1:38 So 4 Mary said, “Yes, 5 I am a servant 6 of the Lord; let this happen to me 7 according to your word.” 8 Then 9 the angel departed from her.
Lukas 3:17
Konteks3:17 His winnowing fork 10 is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, 11 but the chaff he will burn up with inextinguishable fire.” 12
Lukas 5:5
Konteks5:5 Simon 13 answered, 14 “Master, 15 we worked hard all night and caught nothing! But at your word 16 I will lower 17 the nets.”
Lukas 5:7
Konteks5:7 So 18 they motioned 19 to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. 20
Lukas 6:7
Konteks6:7 The experts in the law 21 and the Pharisees 22 watched 23 Jesus 24 closely to see if 25 he would heal on the Sabbath, 26 so that they could find a reason to accuse him.
Lukas 7:25
Konteks7:25 What 27 did you go out to see? A man dressed in fancy 28 clothes? 29 Look, those who wear fancy clothes and live in luxury 30 are in kings’ courts! 31
Lukas 8:38
Konteks8:38 The man from whom the demons had gone out begged to go 32 with him, but Jesus 33 sent him away, saying,
Lukas 11:7
Konteks11:7 Then 34 he will reply 35 from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. 36 I cannot get up and give you anything.’ 37
Lukas 11:22
Konteks11:22 But 38 when a stronger man 39 attacks 40 and conquers him, he takes away the first man’s 41 armor on which the man relied 42 and divides up 43 his plunder. 44
Lukas 12:28
Konteks12:28 And if 45 this is how God clothes the wild grass, 46 which is here 47 today and tomorrow is tossed into the fire to heat the oven, 48 how much more 49 will he clothe you, you people of little faith!
Lukas 14:14
Konteks14:14 Then 50 you will be blessed, 51 because they cannot repay you, for you will be repaid 52 at the resurrection of the righteous.”
Lukas 17:6
Konteks17:6 So 53 the Lord replied, 54 “If 55 you had faith the size of 56 a mustard seed, you could say to this black mulberry 57 tree, ‘Be pulled out by the roots and planted in the sea,’ 58 and it would obey 59 you.
Lukas 19:13-14
Konteks19:13 And he summoned ten of his slaves, 60 gave them ten minas, 61 and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens 62 hated 63 him and sent a delegation after him, saying, ‘We do not want this man 64 to be king 65 over us!’
Lukas 19:17
Konteks19:17 And the king 66 said to him, ‘Well done, good slave! Because you have been faithful 67 in a very small matter, you will have authority 68 over ten cities.’
Lukas 21:36
Konteks21:36 But stay alert at all times, 69 praying that you may have strength to escape all these things that must 70 happen, and to stand before the Son of Man.”
Lukas 23:5
Konteks23:5 But they persisted 71 in saying, “He incites 72 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 73
[1:18] 1 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 2 tn Grk “How will I know this?”
[1:18] 3 tn Grk “is advanced in days” (an idiom for old age).
[1:38] 4 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 6 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
[1:38] 7 tn Grk “let this be to me.”
[1:38] 8 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:17] 10 sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
[3:17] 11 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
[3:17] 12 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[5:5] 13 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:5] 14 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
[5:5] 15 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
[5:5] 16 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
[5:7] 18 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
[5:7] 19 tn That is, “they signaled by making gestures” (L&N 33.485).
[5:7] 20 tn This infinitive conveys the idea that the boats were at the point of sinking.
[6:7] 21 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 22 sn See the note on Pharisees in 5:17.
[6:7] 23 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
[6:7] 24 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 25 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 26 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
[7:25] 27 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.
[7:25] 28 tn Or “soft”; see L&N 79.100.
[7:25] 29 sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
[7:25] 30 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
[8:38] 32 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[8:38] 33 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:7] 34 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
[11:7] 35 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
[11:7] 36 tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.
[11:7] 37 tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.
[11:22] 38 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:22] 39 tn The referent of the expression “a stronger man” is Jesus.
[11:22] 40 tn Grk “stronger man than he attacks.”
[11:22] 41 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:22] 42 tn Grk “on which he relied.”
[11:22] 43 tn Or “and distributes.”
[11:22] 44 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[12:28] 45 tn This is a first class condition in the Greek text.
[12:28] 46 tn Grk “grass in the field.”
[12:28] 47 tn Grk “which is in the field today.”
[12:28] 48 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[12:28] sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
[12:28] 49 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.
[14:14] 50 tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:14] 51 sn You will be blessed. God notes and approves of such generosity.
[14:14] 52 sn The passive verb will be repaid looks at God’s commendation.
[17:6] 53 tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[17:6] 55 tn This is a mixed condition, with ἄν (an) in the apodosis.
[17:6] 56 tn Grk “faith as,” “faith like.”
[17:6] 57 sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.
[17:6] 58 tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).
[17:6] 59 tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.
[19:13] 60 tn See the note on the word “slave” in 7:2.
[19:13] 61 sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.
[19:14] 62 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
[19:14] 63 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 64 tn Grk “this one” (somewhat derogatory in this context).
[19:17] 66 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:17] 67 tn See Luke 16:10.
[19:17] 68 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
[21:36] 69 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
[21:36] 70 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
[23:5] 71 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 72 sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.
