Lukas 1:29
Konteks1:29 But 1 she was greatly troubled 2 by his words and began to wonder about the meaning of this greeting. 3
Lukas 13:9
Konteks13:9 Then if 4 it bears fruit next year, 5 very well, 6 but if 7 not, you can cut it down.’”
Lukas 14:25
Konteks14:25 Now large crowds 8 were accompanying Jesus, 9 and turning to them he said,
Lukas 18:38
Konteks18:38 So 10 he called out, 11 “Jesus, Son of David, 12 have mercy 13 on me!”
Lukas 20:44
Konteks20:44 If David then calls him ‘Lord,’ how can he be his son?” 14
Lukas 24:45
Konteks24:45 Then he opened their minds so they could understand the scriptures, 15
[1:29] 1 tc Most
[1:29] 2 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 3 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
[13:9] 4 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.
[13:9] 5 tn Grk “the coming [season].”
[13:9] 6 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
[13:9] 7 tn This is a first class condition in the Greek text, showing which of the options is assumed.
[14:25] 8 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
[14:25] 9 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[18:38] 10 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
[18:38] 11 tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[18:38] 12 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[18:38] 13 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
[20:44] 14 tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
[24:45] 15 sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.