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Lukas 1:29

Konteks
1:29 But 1  she was greatly troubled 2  by his words and began to wonder about the meaning of this greeting. 3 

Lukas 13:9

Konteks
13:9 Then if 4  it bears fruit next year, 5  very well, 6  but if 7  not, you can cut it down.’”

Lukas 14:25

Konteks
Counting the Cost

14:25 Now large crowds 8  were accompanying Jesus, 9  and turning to them he said,

Lukas 18:38

Konteks
18:38 So 10  he called out, 11  “Jesus, Son of David, 12  have mercy 13  on me!”

Lukas 20:44

Konteks

20:44 If David then calls him ‘Lord,’ how can he be his son?” 14 

Lukas 24:45

Konteks
24:45 Then he opened their minds so they could understand the scriptures, 15 
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[1:29]  1 tc Most mss (A C Θ 0130 Ë13 Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë1 565 579 1241 sa) and on balance should probably be considered authentic.

[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.



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