Lukas 1:33
Konteks1:33 He 1 will reign over the house of Jacob 2 forever, and his kingdom will never end.”
Lukas 7:2
Konteks7:2 A centurion 3 there 4 had a slave 5 who was highly regarded, 6 but who was sick and at the point of death.
Lukas 8:7
Konteks8:7 Other seed fell among the thorns, 7 and they grew up with it and choked 8 it.
Lukas 8:20
Konteks8:20 So 9 he was told, “Your mother and your brothers are standing outside, wanting to see you.”
Lukas 8:48
Konteks8:48 Then 10 he said to her, “Daughter, your faith has made you well. 11 Go in peace.”
Lukas 9:51
Konteks9:51 Now when 12 the days drew near 13 for him to be taken up, 14 Jesus 15 set out resolutely 16 to go to Jerusalem. 17
Lukas 17:15
Konteks17:15 Then one of them, when he saw he was healed, turned back, praising 18 God with a loud voice.
Lukas 18:33
Konteks18:33 They will flog him severely 19 and kill him. Yet 20 on the third day he will rise again.”
Lukas 19:4
Konteks19:4 So 21 he ran on ahead and climbed up into a sycamore tree 22 to see him, because Jesus 23 was going to pass that way.
Lukas 20:8
Konteks20:8 Then 24 Jesus said to them, “Neither will I tell you 25 by whose authority 26 I do these things.”
Lukas 20:27
Konteks20:27 Now some Sadducees 27 (who contend that there is no resurrection) 28 came to him.
Lukas 22:17
Konteks22:17 Then 29 he took a cup, 30 and after giving thanks he said, “Take this and divide it among yourselves.
Lukas 22:71
Konteks22:71 Then 31 they said, “Why do we need further testimony? We have heard it ourselves 32 from his own lips!” 33
[1:33] 1 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[7:2] 3 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
[7:2] 4 tn The word “there” is not in the Greek text, but is implied.
[7:2] 5 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual 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. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.
[7:2] 6 tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.
[8:7] 7 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[8:7] 8 sn That is, crowded out the good plants.
[8:20] 9 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
[8:48] 10 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:48] 11 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[9:51] 12 tn Grk “And it happened that when.” 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.
[9:51] 13 tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).
[9:51] 14 sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.
[9:51] 15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:51] 16 tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
[9:51] 17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[17:15] 18 tn Grk “glorifying God.”
[18:33] 19 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[18:33] 20 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[19:4] 21 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
[19:4] 22 sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).
[19:4] 23 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
[20:8] 24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 25 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[20:8] 26 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
[20:27] 27 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.
[20:27] 28 sn This remark is best regarded as a parenthetical note by the author.
[22:17] 29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:17] 30 sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).
[22:71] 31 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:71] 32 sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.
