Lukas 5:26
Konteks5:26 Then 1 astonishment 2 seized them all, and they glorified 3 God. They were filled with awe, 4 saying, “We have seen incredible 5 things 6 today.” 7
Lukas 6:23
Konteks6:23 Rejoice in that day, and jump for joy, because 8 your reward is great in heaven. For their ancestors 9 did the same things to the prophets. 10
Lukas 12:22
Konteks12:22 Then 11 Jesus 12 said to his 13 disciples, “Therefore I tell you, do not worry 14 about your 15 life, what you will eat, or about your 16 body, what you will wear.
Lukas 16:8
Konteks16:8 The 17 master commended the dishonest 18 manager because he acted shrewdly. 19 For the people 20 of this world are more shrewd in dealing with their contemporaries 21 than the people 22 of light.
Lukas 18:7-8
Konteks18:7 Won’t 23 God give justice to his chosen ones, who cry out 24 to him day and night? 25 Will he delay 26 long to help them? 18:8 I tell you, he will give them justice speedily. 27 Nevertheless, when the Son of Man comes, will he find faith 28 on earth?”
[5:26] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:26] 2 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
[5:26] 3 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
[5:26] 4 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
[5:26] 5 tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).
[5:26] 6 tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.
[5:26] 7 sn See the note on today in 2:11.
[6:23] 8 tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[6:23] 9 tn Or “forefathers”; Grk “fathers.”
[6:23] 10 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
[12:22] 11 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.
[12:22] 12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 13 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
[12:22] 14 tn Or “do not be anxious.”
[12:22] 15 tc Most
[12:22] 16 tc Some
[16:8] 17 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:8] 18 sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.
[16:8] 19 sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.
[16:8] 20 tn Grk “sons” (an idiom).
[16:8] 21 tn Grk “with their own generation.”
[16:8] 22 tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.
[18:7] 23 tn Here δέ (de) has not been translated.
[18:7] 24 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
[18:7] 25 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
[18:7] 26 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
[18:8] 27 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
[18:8] 28 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
